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Commercial use prohibited; all usage governed by our Conditions of Use: http://etext.lib.virginia.edu/conditions.html Proverbs, chapter 1 Proverbia Proverbes 1 Sprueche 1 Proverbi 1 Provérbios 1 Притчи 1 1: The proverbs of Solomon the son of David, king of Israel; 1parabolae Salomonis filii David regis Israhel 1Proverbes de Salomon, fils de David, roi d'Israël, 1 Sprüche Salomos, des Sohnes Davids, des Königs von Israel, 1 Los proverbios de Salomón[a]* hijo de David, rey de Israel, Proverbi di Salomone, figlio di Davide, re d'Israele, 1Provérbios de Salomão, filho de Davi, rei de Israel: 1Притчи Соломона, сына Давидова, царя Израильского, * 1Kings4:29 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. 29И дал Бог Соломону мудрость(wisdom) и весьма (greatly) великий (grandeur) разум, и обширный ум, как песок на берегу моря. 29Dieu donna à Salomon de la sagesse, une très grande intelligence, et des connaissances multipliées comme le sable qui est au bord de la mer. 29 Dios dio a Salomón sabiduría y prudencia[a] muy grandes, y tan dilatado corazón como la arena que está a la orilla del mar. Reyes 4:29 En la tradición israelita, Salomón llegó a ser el prototipo del sabio (véase 1 R 3.12 nota m.) De ahí que con el paso del tiempo se le hayan atribuido todos los escritos sapienciales (así como toda la Ley se le atribuyó a Moisés y los salmos a David). Cf. Pr 1.1; 25.1; Cnt 1.1; Ec 1.1-2. Chess: "Crossing the Red Sea" "Solomon" "IsRaEl" "El Boyero" "Three Sisters" Helios The Cosmic and Heliospheric Learning Center, brought to you by the cosmic ray group at NASA GSFC, is designed to increase your interest in cosmic and heliospheric science. (The heliosphere is the HUGE area in space affected by the Sun.) It's an exciting subject to learn about and is a robust area of study. About 260 BC Aristarchus of Samos proposed a heliocentric Universe. http://www-history.mcs.st-andrews.ac.uk/Mathematicians/Aristarchus.html soleil Aristarchus was certainly both a mathematician and astronomer and he is most celebrated as the first to propose a sun-centred universe. Aristarchus figured out how to measure the distances to and sizes of the Sun and the Moon. Because he deduced that the Sun was so much bigger than the moon, he concluded that the Earth must therefore revolve around the Sun. He figured out how to measure the relative distances from the Earth (E) of the Sun (S) and the Moon (M). When the Moon is exactly half full, the angle E-M-S must be exactly 90 degrees. Therefore, a measurement of the angle M-E-S when the Moon is half full will give the ratio of the Earth-Moon distance to the Earth-Sun distanceAristarchus measured the angle M-E-S to be 87 degrees, giving the ratio to be 1/19. Actually, the angle is 89 degrees, 51 minutes, giving an actual value of 1/400, that is, the Sun is 400 times further away from the Earth than the Moon is. Aristarchus' measurement was probably off because first, it is hard to determine the exact centers of the Sun and the Moon and second, it is hard to know exactly when the Moon is half full. On the other hand, his estimate showed that the Sun is much further away from us than the Moon is. Aristarchus also figured out how to measure the size of the Moon. During a lunar eclipse, he measured the duration of time between the moment when the edge of the Moon first entered the umbra and the moment when the Moon was first totally obscured. He also measured the duration of totality. Because he found the two times to be the same, he concluded that the width of the Earth's shadow at the distance where the Moon crosses it must be twice the diameter of the Moon Therefore, the Moon must be about half as big as the Earth. Note that he already knew the approximate size of the Earth. Actually, the Moon is about 1/4 as big as the Earth. Aristarchus also reasoned that since the Sun and the Moon have the same angular size, but the Sun is 19 times further (or so he thought), then the Sun must be 19 times bigger than the Moon. While his measurements were not very precise, they nonetheless demonstrate a simple understanding of the sizes and distances of the Earth, Moon and Sun. He is also famed for his pioneering attempt to determine the sizes and distances of the sun and moon…. Aristarchus was a student of Strato of Lampsacus, who was head of Aristotle's Lyceum. However, it is not thought that Aristarchus studied with Strato in Athens but rather that he studied with him in Alexandria. Strato became head of the Lyceum at Alexandria in 287 BC and it is thought that Aristarchus studied with him there starting his studies shortly after that date. … Of course there is the immediate question of what Aristarchus invented, and Vitruvius explains that he invented a sundial in the shape of a hemispherical bowl with a pointer to cast shadows placed in the middle of the bowl…. (transitory : Super Bowl XL Steelers vrs. Seattle Seahawks) Chess: ―K‖ ―Aristarchus:ángulo‖ ―up‖ :setting up the chessmen : ―The acquaintances she had already formed were unworthy of her‖ [(―Canis Major‖) Jane Austen] ―upholster‖ . 2: To know wisdom and instruction; to perceive the words of understanding; 2ad sciendam sapientiam et disciplinam 2 Pour connaître la sagesse et l'instruction, Pour comprendre les paroles de l'intelligence; 2 um zu erkennen Weisheit und Zucht, um zu verstehen verständige Worte ,2 para aprender sabiduría y doctrina,[b] para conocer razones prudentes, 2per conoscere sapienza e ammaestramento per intendere i detti(sayings:dichos) di senno;2Para se conhecer a sabedoria e a instrução; para se entenderem as palavras de inteligência; 2чтобы познать мудрость и наставление, понять изречения разума; Prov.1 Chess: Chess: ―L‖ ―Cocos Island‖ ―AB‖ Jas.1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him . ArabicThe vocative case is indicated in Arabic by the particle ya (Arabic: ) placed before a noun. In English translations, this is often translated literally as O instead of being omitted. ―sage‖ : ―Camp-fires and hot suppers in the deserts would be impossible but for the friendly sage-brush‖ Mark Twain. Roughing It. Ch.3 p.15 see the wole paragraph: ―It is an imposing monarch of the forest in exquisite miniature, is the "sage-brush." Its foliage is a grayish green, and gives that tint to desert and mountain. It smells like our domestic sage, and "sage-tea" made from it taste like the sage-tea which all boys are so well acquainted with. The sage-brush is a singularly hardy plant, and grows right in the midst of deep sand, and among barren rocks, where nothing else in the vegetable world would try to grow, except "bunch-grass." The sage-bushes grow from three to six or seven feet apart, all over the mountains and deserts of the Far West, clear to the borders of California. There is not a tree of any kind in the deserts, for hundreds of miles--there is no vegetation at all in a regular desert, except the sage-brush and its cousin the "greasewood," which is so much like the sage-brush that the difference amounts to little. Camp-fires and hot suppers in the deserts would be impossible but for the friendly sagebrush. Its trunk is as large as a boy's wrist (and from that up to a man's arm), and its crooked branches are half as large as its trunk--all good, sound, hard wood, very like oak.‖ Ralph Waldo Emerson Essay 1. HISTORY There is no great and no small To the Soul that maketh all: And where it cometh, all things are; And it cometh everywhere. I am owner of the sphere, Of the seven stars and the solar year, Of Caesar‘s hand, and Plato‘s brain, Of Lord Christ‘s heart, and Shakspeare‘s strain. There is one mind common to all individual men. Every man is an inlet to the same and to all of the same. He that is once admitted to the right of reason is made a freeman of the whole estate. What Plato has thought, he may think; what a saint has felt, he may feel; what at any time has be–fallen any man, he can understand. Who hath access to this universal mind is a party to all that is or can be done, for this is the only and sovereign agent. Of the works of this mind history is the record. Its genius is illustrated by the entire series of days. Man is explicable by nothing less than all his history. Without hurry, without rest, the human spirit goes forth from the beginning to embody every faculty, every thought, every emotion, which belongs to it in appropriate events. But the thought is always prior to the fact; all the facts of history preexist in the mind as laws. Each law in turn is made by circumstances predominant, and the limits of nature give power to but one at a time. A man is the whole encyclopaedia of facts. The creation of a thousand forests is in one acorn, and Egypt, Greece, Rome, Gaul, Britain, America, lie folded already in the first man. Epoch after epoch, camp, kingdom, empire, republic, democracy, are merely the application of his manifold spirit to the manifold world. This human mind wrote history, and this must read it. The Sphinx must solve her own riddle. If the whole of history is in one man, it is all to be explained from individual experience. There is a relation between the hours of our life and the centuries of time. As the air I breathe is drawn from the great repositories of nature, as the light on my book is yielded by a star a hundred millions of miles distant, as the poise of my body depends on the equilibrium of centrifugal and centripetal forces, so the hours should be instructed by the ages, and the ages explained by the hours. Of the universal mind each individual man is one more incarnation. All its properties consist in him. Each new fact in his private experience flashes a light on what great bodies of men have done, and the crises of his life refer to national crises. Every revolution was first a thought in one man‘s mind, and when the same thought occurs to another man, it is the key to that era. Every reform was once a private opinion, and when it shall be a private opinion again, it will solve the problem of the age. The fact narrated must correspond to something in me to be credible or intelligible. We as we read must become Greeks, Romans, Turks, priest and king, martyr and executioner, must fasten these images to some reality in our secret experience, or we shall learn nothing rightly. What befell Asdrubal or Caesar Borgia is as much an illustration of the mind‘s powers and depravations as what has befallen us. Each new law and political movement has meaning for you. Stand before each of its tablets and say, ‗Under this mask did my Proteus nature hide itself.‘ This remedies the defect of our too great nearness to ourselves. This throws our actions into perspective: and as crabs, goats, scorpions, the balance, and the waterpot lose their meanness when hung as signs in the zodiac, so I can see my own vices without heat in the distant persons of Solomon, Alcibiades, and Catiline. It is the universal nature which gives worth to particular men and things. Human life as containing this is mysterious and inviolable, and we hedge it round with penalties and laws. All laws derive hence their ultimate reason; all express more or less distinctly some command of this supreme, illimitable essence. Property also holds of the soul, covers great spiritual facts, and instinctively we at first hold to it with swords and laws, and wide and complex combinations. The obscure consciousness of this fact is the light of all our day, the claim of claims; the plea for education, for justice, for charity, the foundation of friendship and love, and of the heroism and grandeur which belong to acts of self– reliance. It is remarkable that involuntarily we always read as superior beings. Universal history, the poets, the romancers, do not in their stateliest pictures — in the sacerdotal, the imperial palaces, in the triumphs of will or of genius — anywhere lose our ear, anywhere make us feel that we intrude, that this is for better men; but rather is it true, that in their grandest strokes we feel most at home. All that Shakspeare says of the king, yonder slip of a boy that reads in the corner feels to be true of himself. We sympathize in the great moments of history, in the great discoveries, the great resistances, the great prosperities of men; — because there law was enacted, the sea was searched, the land was found, or the blow was struck for us, as we ourselves in that place would have done or applauded. We have the same interest in condition and character. We honor the rich, because they have externally the freedom, power, and grace which we feel to be proper to man, proper to us. So all that is said of the wise man by Stoic, or oriental or modern essayist, describes to each reader his own idea, describes his unattained but attainable self. All literature writes the character of the wise man. Books, monuments, pictures, conversation, are portraits in which he finds the lineaments he is forming. The silent and the eloquent praise him and accost him, and he is stimulated wherever he moves as by personal allusions. A true aspirant, therefore, never needs look for allusions personal and laudatory in discourse. He hears the commendation, not of himself, but more sweet, of that character he seeks, in every word that is said concerning character, yea, further, in every fact and circumstance, — in the running river and the rustling corn. Praise is looked, homage tendered, love flows from mute nature, from the mountains and the lights of the firmament. These hints, dropped as it were from sleep and night, let us use in broad day. The student is to read history actively and not passively; to esteem his own life the text, and books the commentary. Give me the splendid silent sun with all his beams full-dazzling. Walt Whitman. Prov.1 Chess: ―L‖ ―AB‖ Jas.1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. ArabicThe vocative case is indicated in Arabic by the particle ya (Arabic: ) placed before a noun. In English translations, this is often translated literally as O instead of being omitted. Retrieved from "http://en.wikipedia.org/wiki/Vocative_case" Hiram Corson: Introduction to the Poetry of Browning: The Rev. James Byrne, of Trinity College, Dublin, in his lecture on `The Influence of National Character on English Literature', remarks of Spenser: "After that dark period which separated him from Chaucer, after all the desolation of the Wars of the Roses, and all the deep trials of the Reformation, he rose on England as if, to use an image of his own, "`At last the golden orientall gate Of greatest heaven gan to open fayre, And Phoebus, fresh as brydegrome to his mate, Came dauncing forth, shaking his deawie hayre, And hurled his glistering beams through gloomy ayre.' That baptism of blood and fire through which England passedat the Reformation, raised both Protestant and Catholic to a newness of life. That mighty working of heart and mind with which the nation then heaved throughout, went through every man and woman, and tried what manner of spirits they were of. What a preparation was this for that period of our literature in which man, the great actor of the drama of life, was about to appear on the stage! It was to be expected that the drama should then start into life, and that human character should speak from the stage with a depth of life never known before; but who could have imagined Shakespeare?" And what a new music burst upon the world in Spenser's verse! His noble stanza, so admirably adapted to pictorial effect, has since been used by some of the greatest poets of the literature, Thomson, Scott, Wordsworth, Byron, Keats, Shelley, and numerous others; but none of them, except in rare instances, have drawn the music out of it which Spenser drew. INTRODUCTION. I. The Spiritual Ebb and Flow exhibited in English Poetry from Chaucer to Tennyson and Browning. Literature, in its most restricted art-sense, is an expression in letters of the life of the spirit of man co-operating with the intellect. Without the co-operation of the spiritual man, the intellect produces only thought; and pure thought, whatever be the subject with which it deals, is not regarded as literature, in its strict sense. For example, Euclid's `Elements', Newton's `Principia', Spinoza's `Ethica', and Kant's `Critique of the Pure Reason', do not properly belong to literature. (By the "spiritual" I would be understood to mean the whole domain of the emotional, the susceptible or impressible, the sympathetic, the intuitive; in short, that mysterious something in the constitution of man by and through which he holds relationship with the essential spirit of things, as opposed to the phenomenal of which the senses take cognizance.) The term literature is sometimes extended in meaning (and it may be so extended), to include all that has been committed to letters, on all subjects. There is no objection to such extension in ordinary speech, no more than there is to that of the signification of the word, "beauty" to what is purely abstract. We speak, for example, of the beauty of a mathematical demonstration; but beauty, in its strictest sense, is that which appeals to the spiritual nature, and must, therefore, be concrete, personal, not abstract. Art beauty is the embodiment, adequate, effective embodiment, of co-operative intellect and spirit, -- "the accommodation," in Bacon's words, "of the shows of things to the desires of the mind." It follows that the relative merit and importance of different periods of a literature should be determined by the relative degrees of spirituality which these different periods exhibit. The intellectual power of two or more periods, as exhibited in their literatures, may show no marked difference, while the spiritual vitality of these same periods may very distinctly differ. And if it be admitted that literature proper is the product of co-operative intellect and spirit (the latter being always an indispensable factor, though there can be no high order of literature that is not strongly articulated, that is not well freighted, with thought), it follows that the periods of a literature should be determined by the ebb and flow of spiritual life which they severally register, rather than by any other considerations. There are periods which are characterized by a "blindness of heart", an inactive, quiescent condition of the spirit, by which the intellect is more or less divorced from the essential, the eternal, and it directs itself to the shows of things. Such periods may embody in their literatures a large amount of thought, -- thought which is conversant with the externality of things; but that of itself will not constitute a noble literature, however perfect the forms in which it may be embodied, and the general sense of the civilized world, independently of any theories of literature, will not regard such a literature as noble. It is made up of what must be, in time, superseded; it has not a sufficiently large element of the essential, the eternal, which can be reached only through the assimilating life of the spirit. The spirit may be so "cabined, cribbed, confined" as not to come to any consciousness of itself; or it may be so set free as to go forth and recognize its kinship, respond to the spiritual world outside of itself, and, by so responding, KNOW what merely intellectual philosophers call the UNKNOWABLE. To turn now to the line of English poets who may be said to have passed the torch of spiritual life, from lifted hand to hand, along the generations. And first is "the morning star of song, who made His music heard below: "Dan Chaucer, the first warbler, whose sweet breath Preluded those melodious bursts that fill The spacious times of great Elizabeth With sounds that echo still." Chaucer exhibits, in a high degree, this life of the spirit, and it is the secret of the charm which his poetry possesses for us after a lapse of five hundred years. It vitalizes, warms, fuses, and imparts a lightsomeness to his verse; it creeps and kindles beneath the tissues of his thought. When we compare Dryden's modernizations of Chaucer with the originals, we see the difference between the verse of a poet, with a healthy vitality of spirit, and, through that healthy vitality of spirit, having secret dealings with things, and verse which is largely the product of the rhetorical or literary faculty. We do not feel, when reading the latter, that any unconscious might co-operated with the conscious powers of the writer. But we DO feel this when we read Chaucer's verse. All of the Canterbury Tales have originals or analogues, most of which have been reproduced by the London Chaucer Society. Not one of the tales is of Chaucer's own invention. And yet they may all be said to be original, in the truest, deepest sense of the word. They have been vitalized from the poet's own soul. He has infused his own personality, his own spirit-life, into his originals; he has "created a soul under the ribs of death." It is this infused vitality which will constitute the charm of the Canterbury Tales for all generations of English speaking and English reading people. This life of the spirit, of which I am speaking, as distinguished from the intellect, is felt, though much less distinctly, in a contemporary work, `The Vision of William concerning Piers the Plowman'. What the author calls "KIND WIT", that is, "natural intelligence", has, generally, the ascendency. We meet, however, with powerful passages, wherein the thoughts are aglow with the warmth from the writer's inner spirit. He shows at times the moral indignation of a Hebrew prophet. The `Confessio Amantis' of John Gower, another contemporary work, exhibits comparatively little of the life of the spirit, either in its verse or in its thought. The thought rarely passes the limit of natural intelligence. The stories, which the poet drew from the `Gesta Romanorum' and numerous other sources, can hardly be said to have been BORN AGAIN. The verse is smooth and fluent, but the reader feels it to be the product of literary skill. It wants what can be imparted only by an unconscious might back of the consciously active and trained powers. It is this unconscious might which John Keats, in his `Sleep and Poetry', speaks of as "might half slumbering on its own right arm", and which every reader, with the requisite susceptibility, can always detect in the verse of a true poet. In the interval between Chaucer and Spenser, this life of the spirit is not distinctly marked in any of its authors, not excepting even Henry Howard, Earl of Surrey, whose sad fate gave a factitious interest to his writings. It is more noticeable in Thomas Sackville, Lord Buckhurst's `Induction to the Mirror for Magistrates', which, in the words of Hallam, "forms a link which unites the school of Chaucer and Lydgate to the `Faerie Queene'." The Rev. James Byrne, of Trinity College, Dublin, in his lecture on `The Influence of National Character on English Literature', remarks of Spenser: "After that dark period which separated him from Chaucer, after all the desolation of the Wars of the Roses, and all the deep trials of the Reformation, he rose on England as if, to use an image of his own, "`At last the golden orientall gate Of greatest heaven gan to open fayre, And Phoebus, fresh as brydegrome to his mate, Came dauncing forth, shaking his deawie hayre, And hurled his glistering beams through gloomy ayre.' "That baptism of blood and fire through which England passed at the Reformation, raised both Protestant and Catholic to a newness of life. That mighty working of heart and mind with which the nation then heaved throughout, went through every man and woman, and tried what manner of spirits they were of. What a preparation was this for that period of our literature in which man, the great actor of the drama of life, was about to appear on the stage! It was to be expected that the drama should then start into life, and that human character should speak from the stage with a depth of life never known before; but who could have imagined Shakespeare?" And what a new music burst upon the world in Spenser's verse! His noble stanza, so admirably adapted to pictorial effect, has since been used by some of the greatest poets of the literature, Thomson, Scott, Wordsworth, Byron, Keats, Shelley, and numerous others; but none of them, except in rare instances, have drawn the music out of it which Spenser drew. Prov.1 Academus A hero from Attica. A sacred area (northwest of Athens) dedicated to him was called the Academy. Plato founded his school there, and his students were called academics. Etymology "Of a silent district" The Sun gives off light and heat because it is essentially a giant nuclear reactor that is fusing (burning) hydrogen into helium inside. When hydrogen combines to form helium, it gives off energy. Fusion is a very efficient way of converting mass to energy (light and heat); only a very, very, very tiny amount of the Sun is used up. 3: To receive the instruction of wisdom, justice, and judgment, and equity; 3 ad intellegenda verba prudentiae et suscipiendam eruditionem doctrinae iustitiam et iudicium et aequitatem 3 Pour recevoir des leçons de bon sens, De justice, d'équité et de droiture; 3 um anzunehmen Zucht [mit] Einsicht, [dazu] Gerechtigkeit, Recht und Aufrichtigkeit, 3 para adquirir instrucción y prudencia, justicia, juicio y equidad;[c] 3 per ricevere ammaestramento circa l'agire saggiamente, la giustizia, il giudizio e la dirittura Prov.1 lâqach H Heb 3947 The Sun consumes about 600 million tons of hydrogen per second. (That's 6 x 108 tons.) For comparison, the mass of the Earth is about 1.35 x 1021 tons. This would mean the Sun consumes the mass of the Earth in about 70,000 years. Dr. Louis Barbier The temperature of the Sun's core is about 15 million degrees Kelvin or about 27 million degrees Fahrenheit. Yes, it does take light thousands of years to get out of the Sun. The important thing to realize is that the Sun (especially at the center) is quite opaque, that is, light travels through it only slightly better than light travels through a rock. What happens is that light only travels a short distance before it is absorbed. It is then reemitted, but in a random direction. It eventually random "walks" it's way out of the Sun, but that takes a long time. Chess: ―M‖ ―Ram‖ 4: To give subtilty to the simple, to the young man knowledge and discretion. 4 ut detur parvulis astutia adulescenti scientia et intellectus 4 para dar sagacidad a los ingenuos, y a los jóvenes inteligencia y cordura. 4 um Einfältigen Klugheit zu geben, dem jungen Mann Erkenntnis und Besonnenheit. 4 per dare accorgimento ai semplici, conoscenza e riflessione al giovane. Prov.1 Our Sun is about halfway through the "main sequence" part of its life. During this part, the Sun "burns" hydrogen into helium (fusion), which is what generates the heat and light. The Sun has been doing this for about 5 billion years, so in 13,000 years (15,000 A.D.) there will be no real difference from the energy left now. In about 5 billion more years, the useable hydrogen (not all the hydrogen) will have been converted to helium, and the Sun will start burning helium, and become a red giant. After that the Sun will recollapse down to a white dwarf and last for billions of years more. Chess : ―N‖ ―pan‖ 5: A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: 5 audiens sapiens sapientior erit et intellegens gubernacula possidebit 5 Il savio ascolterà e accrescerà il suo sapere; l'uomo con intendimento ne otterrà saggi consigli, Prov.1 Why the corona is so hot, when the region below it is several orders of magnitude cooler, is one of the open questions in solar physics. Magnetic fields and turbulence in the plasma are certainly involved, but the exact mechanism is not understood. One suggestion is that large numbers of "microflares" are the cause. NASA is developing a mission that should study this problem (and others) called Solar Probe. Dr. Eric Christian Chess: ―O‖ ―Oir‖ ―OakRidge‖ ―Chicago‖(Oak Park) ―O‖ :Round as Giotto‘s ―O‖.Said of work that is perfect and complete, but done with little effort. Oak: I sit beneath your leaves, old oak, You mighty one of all trees; Within whose hollow trunk a man Could stable his big horse with ease. W.H. Davies: The Old Oak Tree. The Oaks : The ―Ladies‘Race‖, one of the classic races of the turf; it is for three-year-old fillies, and is run at Epsom two days alter the Derby. Instituted in 1779 and so called from an estate of the Earl of Derby near Epsom named ―The Oaks‖ ―Occam‘s Razor & La Oreja de Van Gogh‖ ? 6: To understand a proverb, and the interpretation; the words of the wise, and their dark sayings. 6 animadvertet parabolam et interpretationem verba sapientium et enigmata eorum (de ellos) 6 per comprendere una sentenza e un enigma, le parole dei savi e i loro detti oscuri Prov.1 Chess: ―P‖ ―park‖ ―Spots‖ ―Jaguars‖ How Much Power Does the Sun Produce? About how much power does the Sun produce? The Sun's output is 3.8 x 1033 ergs/second, or about 5 x 1023 horsepower. How much is that? It is enough energy to melt a bridge of ice 2 miles wide, 1 mile thick, and extending the entire way from the Earth to the Sun, in one second. Dr. Louis Barbier La escritura del dios La cárcel es profunda y de piedra; su forma, la de un hemisferio casi perfecto, si bien el piso (que también es de piedra) es algo menor que un círculo máximo, hecho que agrava de algún modo los sentimientos de opresión y de vastedad. Un muro medianero la corta; éste, aunque altísimo, no toca la parte superior de la bóveda; de un lado estoy yo, Tzinacán, mago de la pirámide de Qaholom, que Pedro de Alvarado incendió; del otro hay un jaguar, que mide con secretos pasos iguales el tiempo y el espacio del cautiverio. A ras del suelo, una larga ventana con barrotes corta el muro central. …Es una fórmula de catorce palabras casuales (que parecen casuales) y me bastaría decirla en voz alta para ser todopoderoso. Me bastaría decirla para abolir esta cárcel de piedra, para que el día entrara en mi noche, para ser joven, para ser inmortal, para que el tigre destrozara a Alvarado, para sumir el santo cuchillo en pechos españoles, para reconstruir la pirámide, para reconstruir el imperio. Cuarenta sílabas, catorce palabras, y yo, Tzinacán, regiría las tierras que rigió Moctezuma. Pero yo sé que nunca diré esas palabras, porque ya no me acuerdo de Tzinacán.Judg.14:14 : "And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle." 7: The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. 7 timor Domini principium scientiae sapientiam atque doctrinam stulti despiciunt Prov.1 Chess: ―Q‖ Solar Constant What does the term "solar constant" mean? The solar constant is the amount of energy from the Sun at the distance of the Earth (outside the atmosphere). It is 1367 Watts per meter squared. It is not really constant; it varies by less than a percent due to solar activity. There follows a scene in Tolstoy’s story in which a friend of Ivan Illych, Peter Ivanovich, visits the widow. Once again, Tolstoy’s observations are very acute. The two of them have difficulty in fixing their minds on the dead man, though they pretend to be deeply affected by his death. They become almost hyper-aware of trivial things: The room was full of furniture and knick-knacks, and on the way to the sofa the lace of the widow’s black shawl caught on the carved edge of the table. Peter Ivanovich rose to detach it, and the springs of his pouffe, relieved of his weight, rose also and gave him a push. The widow began detaching the shawl herself, and Peter Ivanovich again sat down, suppressing the rebellious springs of the pouffe under him. But the widow had not quite freed herself and Peter Ivanovich got up again, and the pouffe rebelled and even creaked. This ridiculous and embarrassing situation is brought to an end by the appearance in the room of the butler, bearing news of the price of Ivan Illych‘s burial plot. In quick succession, the widow discusses this important question with him (in the meantime giving Peter Ivanovich permission ―in a magnanimous yet crushed voice‖ to smoke, and passing him an ashtray in order that he should not damage the furniture), describes the terrible suffering of Ivan Illych in his last days, causing Peter Ivanovich to reflect that this could be his own fate before he reassures himself once more that ―death was an accident natural to Ivan Illych, but certainly not to himself,‖ and brings up the question of whether Peter Ivanovich can help her to obtain an enhanced pension from the government. Finally, Peter Ivanovich escapes from the widow, thinking that perhaps it is still not too late to join a bridge session with his friends. www.newcriterion.com/archive/23/apr05/daniels.htm 8: My son, hear the instruction of thy father, and forsake not the law of thy mother: 8 audi fili mi disciplinam patris tui et ne dimittas legem matris tuae Chess: ―R‖ Times of London ….. Preserve….Ancient Greek is the preserve of scholars… ―A great slow-moving press of men and women in evening dress filled the vestibule‖ [Frank Norris (―Pentagon‖)] ―La Nación‖ ―La Central‖ …the Pentagon: a five sided building in Arlington, Virginia containing the Department of Defense and the offices of the various branches of the U.S. Armed Forces. How Long for the Sun's Heat to Reach Earth? How long does it take heat created on the Sun's surface to reach Earth? Is it the same as the speed of light? Heat is transmitted through conduction, convection, and radiation. The heat that reaches us from the Sun is infrared radiation, which travels at the speed of light. So, it takes about 8 minutes for it to reach Earth from the Sun. The manifestation of this supreme deity–one and twofold, and accordingly, triune– is the plane of the world, the quaternary, upon which the Deity likewise acts, synthesizing itself into the quintessence, or central point (as is also clear in the sign of the cross) symbolized by the numeral five, which is thus converted into a module, a proportion present in all beings and things, an archetypal measure of the universal harmony. These ideas are the basis of the Nahuatl theogony and cosmogony, and are also valid for the entire American tradition–with secondary variants, as we shall presently see–with the reservation that a theogony is not a dogmatic theology, just as a cosmogony is not a cosmology in the sense of a "scientific" thesis founded on statistics. Instead, each is a symbolism, in the true acceptation of the word. from FEDERICO GONZALEZ X Cosmogony and Theogony Nezahualcoyotl, King of Tezcoco, is regarded as one of the heirs of the ancient Toltec tradition which, beyond a doubt, was in one way or another the matrix of the majority of the great Mesoamerican civilizations known today. We have already referred to the pyramid, which he ordered built, of "nine tiers,"* (Prov.1:9 ―S‖ For they shall be an ornament of grace unto thy head, and chains about thy neck. uraeus : (Seti I) the figure of the sacred serpent, depicted on the headdress of ancient Egyptian upon which stood Tloque Nahuaque, the unknown god, the lifegiver, the peerless one. This pyramid was not only for worship, doubtless, according to the notion we have of this term today, but was also a scale model of the universe–like all traditional temples–the symbolical manifestation of the cosmogony bequeathed by the Toltec culture. Comentary: Notice the contrast with the Known Father (Our Father)in the Western Traditon. *Ojo a la posible ―weak connection‖ con K-Pas de La Sierra (Number 9) . rulers and deities as an emblem of sovereignty) Nine. Nine Days‘ Wonder (A). Something that causes a great sensation for a few days, and then passes into the limbo of things forgotten. In Bohn‘s Handbook of Proverbs we have ―A wonder lasts nine days, and then the puppy‘s eyes are open,‖ alluding to cats and dogs, which are born blind. As much as to say, the eyes of the public are blind in astonishment for nine days, but then their eyes are open, and they see too much to wonder any longer. 1 ―King: You‘d think it strange if I should marry her Gloster: That would be ten days‘ wonder, at the least King: That‘s a day longer than a wonder lasts.‖ Shakespeare: 3 Henry VI., iii. 2 Nine. The superlative of superlatives in Eastern estimation. It is by nines that Eastern presents are given when the donor wishes to extend his bounty to the highest pitch of munificence. 1 ―He [Dakianos] caused himself to be preceded by nine superb camels. The first was loaded with 9 suits of gold adorned with jewels, the second bore 9 sabres, the hilts and scabbards of which were adorned with diamonds; upon the third camel were 9 suits of armour; the fourth had 9 suits of horse furniture; the fifth had 9 cases full of sapphires; the sixth had 9 cases full of rubies, the seventh, 9 cases full of emeralds; the eighth had 9 cases full of amethysts; and the ninth had 9 cases full of diamonds.‖—Comte de Caylus Oriental Tales; Dakianos and the Seven Sleepers. E. Cobham Brewer 1810–1897. Dictionary of Phrase and Fable. 1898. Nine. Nine, five, and three are mystical numbers—the diapa‘son, diapente, and diatri‘on of the Greeks. Nine consists of a trinity of trinities. According to the Pythagorean numbers, man is a full chord, or eight notes, and deity comes next. Three, being the trinity, represents a perfect unity; twice three is the perfect dual; and thrice three is the perfect plural. This explains the use of nine as a mystical number, and also as an exhaustive plural, and consequently no definite number, but a simple representative of plural perfection. (See DIAPASON.) (1) Nine indicating perfection or completion:— Deucalion‟s ark, made by the advice of Prome‘theus, was tossed about for nine days, when it stranded on the top of Mount Parnassus. Rigged to the nines or Dressed up to the nines. To perfection from head to foot. There are nine earths. Hela is goddess of the ninth. Milton speaks of ―nine-enfolded spheres.‖ (Arcades.) There are nine worlds in Niflheim. There are nine heavens. (See HEAVENS.) Gods. Macaulay makes Pors na swear by the nine gods. (See NINE GODS.) There are nine orders of angels. (See ANGELS.) There are the nine korrigan or fays of Armorica. There were nine muses. There were nine Gallicenæ or virgin priestesses of the ancient Gallic oracle. The serpents or Nagas of Southern Indian worship are nine in number. There are nine worthies (q.v.); and nine worthies of London. (See WORTHIES.) There were nine rivers of hell, according to classic mythology. Milton says the gates of hell are ―thrice three-fold; three folds are brass, three iron, three of adamantine rock. They had nine folds, nine plates, and nine linings.‖ (Paradise Lost, ii. 645.) Fallen angels. Milton says, when they were cast out of heaven, ―Nine days they fell.‖ (Paradise Lost, vi. 871.) Vulcan, when kicked out of heaven, was nine days falling, and then lighted on the island Lemnos. Nice as ninepence. (See NICE.) (2) Examples of the use of nine as an exhaustive plural:— Nine tailors make a man does not mean the number nine in the ordinary acceptation, but simply the plural of tailor without relation to number. As a tailor is not so robust and powerful as the ordinary run of men, it requires more than one to match a man. (See TAILORS.) A nine days‟ wonder is a wonder that lasts more than a day; here nine equals ―several.‖ A cat has nine lives—i.e. a cat is popularly supposed to be more tenacious of life than animals in general. Possession is nine points of the law—i.e. several points, or every advantage a person can have short of right. There are nine crowns recognised in heraldry. (See CROWNS.) A fee asked a Norman peasant to change babes with her, but the peasant replied, ―No, not if your child were nine times fairer than my own.‖ (Fairy Mythology, p. 473.) (3) Nine as a mystic number. Examples of its superstitious use:— The Abracadabra was worn nine days, and then flung into a river. Cadency. There are nine marks of cadency. Cat. The whip for punishing evildoers was a cat-o‟-nine-tails, from the superstitious notion that a flogging by a ―trinity of trinities‖ would be both more sacred and more efficacious. Diamonds. (See ―Diamond Jousts,‖ under the word DIAMOND.) Fairies. In order to see the fairies, a person is directed to put ―nine grains of wheat on a four-leaved clover.‖ Hel has dominion over nine worlds. Hydra. The hydra had nine heads. (See HYDRA.) Leases used to be granted for 999 years, that is three times three-three-three. Even now they run for ninetynine years, the dual of a trinity of trinities. Some leases run to 9,999 years. At the Lemu‟ria, held by the Romans on the 9th, 11th, and 13th of May, persons haunted threw black beans over their heads, pronouncing nine times the words: ―Avaunt, ye spectres from this house!‖ and the exorcism was complete. (See Ovid‟s Fasti.) Magpies. To see nine magpies is most unlucky. (See MAGPIE.) Odin‟s ring dropped eight other rings every ninth night. Ordeals. In the ordeal by fire, nine hot ploughshares were laid lengthwise at unequal distances. Peas. If a servant finds nine green peas in a peascod, she lays it on the lintel of the kitchen door, and the first man that enters in is to be her cavalier. Seal. The people of Feroes say that the seal casts off its skin every ninth month, and assumes a human form to sport about the land. (Thiele, iii. 51.) Styx encompassed the infernal regions in nine circles. Toast. We drink a Three-times-three to those most highly honoured. Witches. The weird sisters in Macbeth sang, as they danced round the cauldron, ―Thrice to thine, and thrice to mine, and thrice again to make up nine;‖ and then declared ―the charm wound up.‖ Wresting thread. Nine knots are made on black wool as a charm for a sprained ankle. (4) Promiscuous examples — Niobe‘s children lay nine days in their blood before they were buried. Nine buttons of official rank in China. Nine of Diamonds (q.v.). The curse of Scotland. There are nine mandarins (q.v.). Planets. The nine are: (1) Mercury, (2) Venus, (3) Earth, (4) Mars, (5) the Planetoids, (6) Jupiter, (7) Saturn, (8) Ur nus, (9) Neptune. According to the Ptolemaic system, there were seven planets, the Firmament or the Fixt, and the Crystalline. Above these nine came the Primum Mobile or First Moved, and the Empyrean or abode of Deity The followers of Jai‘na, a heterodox sect of the Hindus, believe all objects are classed under nine categories. (See JAINAS.) Shakespeare speaks of the ―ninth part of a hair.‖ ―I‘ll cavil on the ninth part of a hair.‖ 1 Hen. IV., iii 1 To look nine ways. To squint. Nine Points of the Law. Success in a law-suit requires (1) a good deal of money; (2) a good deal of patience; (3) a good cause; (4) a good lawyer; (5) a good counsel; (6) good witnesses; (7) a good jury; (8) a good judge; and (9) good luck. 1 Nine Spheres (The). Milton, in his Arcades, speaks of the ―celestial syrens‘ harmony that sit upon the nine enfolded spheres.‖ The nine spheres are those of the Moon, of Mercury, of Venus, of the Sun, of Mars, of Jupiter, of Saturn, of the Firmament, and of the Crystalline. Above these nine heavens or spheres come the Primum Mob le, and then the Heaven of the heavens, or abode of Deity and His angels. 1 The earth was supposed to be in the centre of this system. Nine Worthies Joshua, David, and Judas Maccabæus; Hector, Alexander, and Julius . Cæsar; Arthur, Charlemagne, and Godfrey of Bouillon. ―Nine worthies were they called, of different rites— Three Jews, three pagans, and three Christian knights.‖ Dryden: The Flower and the Leaf. We shall return to this theme in the course of this book. For the moment, however, we wish to turn our attention to another subject–that of Nezahualcoyotl's poetry, which is also an expression of the poet-king's image of the cosmos. Referring to the deity, he tells us: Nowhere can there stand the house of the inventor of oneself. God, our Lord, is everywhere invoked, and worshiped everywhere as well. His glory, His fame, are searched on the earth. He it is who inventeth [all] things. He it is who inventeth Himself: God. He is worshiped everywhere as well. His glory, His fame, are searched on the earth. This self-inventor is surely a creative artist: Oh, with flowers dost Thou paint [all] things. Lifegiver, with songs dost Thou place them in hue, dost dye them with colors: every thing that must live on the earth! Then is sundered the Order of Eagles and Tigers: only in Thy painting have we lived here on the earth! This conception of life as the activity of the divine brush is reflected in the person who: . . . In the house of paintings beginneth to sing, breaketh into song, scattereth blossoms, to the song giveth gladness. The song resoundeth, the little bells are heard, to be answered by our flowered tambourines. He scattereth blossoms, to the song giveth gladness. Above the blossoms singeth the lovely pheasant– unfurleth his song within the waters. An answer cometh from red birds in a flock. The beautiful red bird sings a lovely song. A book of paintings is thy heart, thou hast come to sing, maketh thy drums to resound, thou art the singer. Within the house of springtime thou delightest the folk. This conceptualization of the universe as a "house of paintings"–like the one in which the codices were preserved–the divine library and pinacotheca, and this regard of man as capable of re-creating the universal song (of being its bard or minister), is quite a dazzling explosion of shapes and colors.1 It means conceiving the world–and our passage through life–as an ongoing work of art, where changing images, in their endless projection, are likewise lovely and fantastic, as if they wore the hues of joy or sorrow, of the blossoming of peace or of the dramatic cosmic battle. José Luis Martínez writes: Life to Nezahualcoyotl seems a series of illuminated manuscripts, and the Lifegiver acts with men as does the tlacuilo with figures, painting and coloring them to give them life. But just as in the case of the books, men, as well, are gradually consumed by time: Like a painting we shall be rubbed out, like a flower we must dry up upon the earth. As trappings of feathers of the quetzal, of the zacuan, of the azulejo, we shall eventually perish. There is nothing for it. We shall all perish altogether, four by four, and this false life of the book capriciously painted and rubbed out by the divinity is our sole opportunity for existence.2 It is in the house or temple of the songs and paintings where one lives the sacred, the energy of the gods, by means of dances, flowers, and colors, which is tantamount to saying: the sacred dwells here through poetry, the beauty and the sciences of rhythm as symbols of the numina who actively shape the universe of which this house or temple is a reflection. Again, the recitations, the songs, and the paintings act conjointly in the rituals that dramatize the myths and puts into effect, actualize, the cosmogonic beliefs and energies when symbolized. Eric Thompson and Miguel León Portilla hold the same with regard to these ceremonies in which the reading of codices was joined with recitations, in the Mayan civilization as in the Nahuatl, although, logically enough, it was not the only manner of invocation. However, this "house" or temple–this theater with its personages and scenes, this setting or stage–this sacred space that is the cosmos, has a shape, a structure, which human constructions imitate. Its base is quadrangular, and it is visualized either as a tiered pyramid of triangular sides, when the point to be made is the presence of various degrees or levels of reality in this universe–nine or thirteen heavens–or else as a simple cone, as with the native nomad tents, or simply as cubes, like the houses of worship of numerous tribes, structures that, in the Mayan myths and codices, are found surrounded by giant iguanas.3 Let us stress that space, for Precolumbians, is not just a static thing, divided into four fixed and absent cardinal points, but is as alive as time, constantly re-creating itself and constituting an active, permanent element of manifestation. The spirits that shape it act in perpetuity as energies bearing on the generative process, in which they join with the deities of time and their numerical figures, as well as with the numina of motion, those ever-present transitory divinities. Just so, the sun is not a fixed thing, but expresses different kinds of energy, when it is born (in the east), when it is at its apogee (at south-noon), or when it sets (in the west).4 Perennially, this dynamics of reflection or energy builds and destroys the cosmos, as well as balancing it to preserve it, and thereby constitutes the dialectic, the law of universal rhythm, that, in the coordinates of time, space, and movement, resembles a house of mirrors or dreams. Ometeotl, the god one and twofold like the Platonic primordial androgyne, the alchemical hermaphrodite, the Pythagorean ideal sphere, or the two halves of the Egyptian and Hindu egg of the world, remains impassive as long as these two energies are in alternation, although they emanate from his uncreated, immutable body not subject to transformation: . . . Mother of the gods, Father of the gods: the one who reclines at the navel of the earth, the one who is inside an enclosure of turquoises, the one who is closed up in waters the color of blue birds, the god who is old, the one who dwells in the shadows of the place of the dead.5 The manifestation of this supreme deity–one and twofold, and accordingly, triune–is the plane of the world, the quaternary, upon which the Deity likewise acts, synthesizing itself into the quintessence, or central point (as is also clear in the sign of the cross) symbolized by the numeral five, which is thus converted into a module, a proportion present in all beings and things, an archetypal measure of the universal harmony. These ideas are the basis of the Nahuatl theogony and cosmogony, and are also valid for the entire American tradition–with secondary variants, as we shall presently see–with the reservation that a theogony is not a dogmatic theology, just as a cosmogony is not a cosmology in the sense of a "scientific" thesis founded on statistics. Instead, each is a symbolism, in the true acceptation of the word. On the other hand, a comparison among the various Precolumbian societies and their symbolico-cultural expressions is as valid as a comparison of these cultures with others that are not autochthonous and continental. Even the Greeks and Romans, who experienced and fertilized traditional thought, and coexisted with peoples and cultures of very different natures from their own–we need only think of the multitude of religious and philosophical forms and influences that characterized the Mediterranean, before and after Christ–regarded it as perfectly normal to make transpositions from the pantheon or the symbols of one civilization to those of another, and from the latter to a third. After all, the devotees of these deities or ideas had proceeded in this same manner. In other words, these assimilations had been produced in spontaneous fashion, acquiring naturally the identities and equivalencies–adapted to a new context, to a rising culture–that were taken as part of the normal development of a society and of the relations produced in that society. Thus the Greeks and the Romans compared different pantheons, and their symbols, and registered the diverse forms and names that the energies of the sacred, the deity, assumed in conformity with the diversity of places, times, and persons. At the same time, the same mechanisms of thought are associative, and a comparison emerges instantaneously. It forms part of the discourse of the mind. In order to establish any proposition whose truth is not immediately evident, the mind selects by substitution a problem and relates it to another. Then it relates this latter with a third, until it arrives at one it knows–through this prototypal chain process–whose truth has already been established, or now becomes evident. The proposition thus finally arrived at, now sheds light not only on the validity of the original proposition in itself, but on the surrounding whole (here, the context of a traditional society) in which it is enunciated. It is important to grasp that the cultural and linguistic unity of the Indo-European peoples in their various phases and transformations has been clearly established, despite the atomization of the forms ultimately adopted. This simple enunciation saves time, and removes difficulties relative to the problems of cultural and traditional interrelations. It dispels doubts, and clarifies concepts which had been forgotten, and of which modern science as we know it has always been ignorant. However, new difficulties arise, as well. Although it is true that the traditional unity of archetypal thought, the identity of the Ideas–and therefore of the cosmogony and theogony of civilizations that seem so dissimilar to the lay person, as the Jewish, the Egyptian, the Iranian, the Greek, and the Hindu–is evident, the like does not occur with the numerous forms that they adopt in their historical development, which is not the same in all traditions. These are the forms the ideas and archetypes assume to express themselves. If, by way of a comparative methodology, we establish the same prototypal, symbolical identities–even in their secondary manifestations–among the Indo-European civilizations and cultures (including the Iberian and Celtic) and the Precolumbian, not only do we come to discover impressive formal relationships, but we end by altering our conception of the world, and denying the validity of the of the pseudo-official and pseudo-scientific hypotheses in vogue, its judgments. These judgments begin with a description of reality that their subjects have inherited unawares, and that they regard as their own, and even personal, while they are no more than a package of fantastic theses and opinions generated from the humanist Renaissance onward. These theses and opinions are accepted as if they were the actual world (that is, they mistake what is thought of the cosmos today with what the cosmos is in itself).6 Now they multiply, without rhyme or reason, while those who hold them ignore the possible validity of a viewpoint distinct from their own, which they condemn as something suspicious and "illegal," thanks to their prejudices and conditionings–even though the viewpoint in question be perfectly documented and accessible to anyone open to and interested in the subject. Such a one, as subject of these concerns, will experience his or her findings as revelations, since they dissipate one's ignorance, and gleam with the light of Knowledge, which, for that matter, is always self-sufficient. 1 Curiously, Mazdaism gives paradise the name, "Abode of Songs." 2José Luis Martínez, Nezahualcóyotl: Vida y Obra (Mexico City: Fondo de Cultura Económica, 1980). 3 J. Eric S. Thompson, Maya History and Religion (Univ. of Oklahoma Press, Norman 1970). 4 For the Precolumbians, time is not linear, but cyclical, circular. Here these cultures are in full conformity with all traditional societies, in which the symbol of the Wheel–image of the cycle that returns to its starting point–plays such an outstanding role, just as it does in the myths associated with the "eternal return." We have convincing proof of this in the Mesoamerican calendars, which repeat themselves in a manner that is basically invariable–like the cycle of the planets and the course of certain stars–although never completely identically, since the identity in question is analogical, and based on the abundance of variables, possibilities, and new coordinates continuously available in the huge variety of elements, correlations, and always different factors coming into play in the cosmic drama, and having the effect of always preventing any situation or being from exact duplication, that is, in its same form or individualized manifestation. The identity of these situations and beings is obtained in virtue of their status as projections of an eternal archetype or prototype, to which they correspond, and with which they identify. 5 Florentine Codex, translated into Spanish by Angel María Garibay K. See also the translation by Ch. E. Dibble and Arthur J. O. Anderson. 6 That is, a description of reality is regarded as reality itself. There is a document that clearly demonstrates the level of knowledge that had been attained by the majority of the Precolumbian peoples by the time of the arrival of the Europeans. In this case it is not priests responding to their invaders, as in the episode of the Tlamatinime, recounted in the first chapter of this book, but of a warrior, Nicarao, who responds to the admonitions and judgments of González Dávila, first conquistador of today's Nicaragua, which country, indeed, is named for this cacique. The event is recounted in the first of the ten Décadas of Pedro Mártir de Anglería, the well-known sixteenth-century humanist. There we have a report of a dialogue between the two personages. The conquistador, after having defeated the cacique, began to admonish him, telling him that it would well that the Indians would now leave off making war on one another, that they would cease to dance and become intoxicated, and that they would all immediately put themselves under the obedience of the King of Spain, who was all-powerful, and the Sovereign Pontiff, who was infallible. To which Nicarao responded that they had no intention of leaving war to women, and that their dancing and inebriation harmed no one. Then he began to ask some questions. How came it, he inquired, that the Spaniards' religion forbade them to kill, and yet they killed the Indians? And then some more sybiline questions, and this is what is interesting: Had the Spaniards, after all, heard of the Flood? Would there be another? What would happen at the end of time? Would the world be destroyed? Would the stars fall on it? When would the sun cease its course, and be extinguished, along with the moon and stars? How large were the stars, and who supported them and moved them? Where will the soul go after its separation from the body? Will the King and the Pontiff perhaps not die, the one being all-powerful, and the other infallible? And then too–to speak of other matters–why would so few men want so much gold? Obviously, having lost his battle with the Spaniard not for want of courage, but owing to a technological difference in weaponry, the cacique knew perfectly well the ignorance of the ambitious conquistadors, and had had contemptuously to surrender to the might of persons who knew nothing of the universal cosmogony and theogony. Their ignorance demonstrated an intellectual and spiritual superiority on the part of the vanquished over the victor–the latter, it is obvious, being unable to answer the questions of the former. We cite this text here as an example of the thought of the Precolumbians, as well as of the knowledge they had of the problems of cosmogony and theogony, especially in a small nation where no great civilization could have arisen. chess: ―R‖ Times of London ….. Preserve….Ancient Greek is the preserve of scholars… “A great slow-moving press of men and women in evening dress filled the vestibule” [Frank Norris (―Pentagon‖)] ―La Nación‖ ―La Central‖ …the Pentagon: a five sided building in Arlington, Virginia containing the Department of Defense and the offices of the various branches of the U.S. Armed Forces. 9 ut 9: For they shall be an ornament of grace unto thy head, and chains about thy neck. addatur gratia capiti tuo et torques collo tuo Prov.1: 9 Chess: ―S‖ The Sun's energy is the principal driver of all of Earth's atmospheric events, from weather patterns in the lower layers, through auroras in the upper layers, to the space weather environment of energetic particles at the altitudes of orbiting satellites. The energy originates from the nuclear fusion of hydrogen into helium in the Sun's core (nucleosynthesis). Over millions of years, the energy is transported outward to the visible surface, where it is radiated into space. Prov.1: 9 The visible surface of the Sun is called the photosphere. The Sun's atmosphere has two transparent layers. The chromosphere is just above the photosphere. The corona is the outer part of the Sun's atmosphere. In the outer region of the corona, particles travel away from the Sun and stretch far out into space. The chromosphere and corona can only be seen during solar eclipses, or with instruments that simulate a solar eclipse. Prov.1: 9 chess: Matt.1:1 “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” “S” uraeus : (Seti I) the figure of the sacred serpent, depicted on the headdress of ancient Egyptian rulers and deities as an emblem of sovereignty “She sat with grim determinaqtion, upright as a darning needle stuck in a board” [Harriet Beecher Stowe (“Cobra”)] A symbol of kingship in Egypt represented by a cobra in an upright position worn as a head ornament or crown. The symbol protected the king and was an agent of his destructive powers, spitting fire and associated with the goddess Wadjit. Prov.1: 9 the COBRA (iaret) Appearance: The cobra was almost always portrayed rearing up and with its hood dilated. The Greek word uraeus is typically used to describe the cobra in this pose. The word may have its origins from the Egyptian words which meant "she who rears up". The species of cobra represented as the uraeus is the Naja haje. THE COBRA The cobra is an ancient symbol of power and protection from danger. In Hindu the cobra is associated with Lord Shiva the 'Creator'. The cobra, a symbol of fertility, is often shown together with Shiva in stone sculptures and paintings. Prov.1: 9 The Cobra as an Egyptian Symbol – Uraeus The cobra was a symbol of upper Egypt. Cobra was the symbol of the Pharaoh. The cobra was used for the low g in hieroglyphics. The cobra was also on the double crown of Egypt. Cobras were a sign of new life and resurrection. Prov.1: 9 The cobra was almost always portrayed rearing up and with its hood dilated. The Greek word uraeus is typically used to describe the cobra in this pose. The word may have its origins from the Egyptian words which meant she who rears up. The species of cobra represented as the uraeus is the Naja haje. Prov.1: 9 The king is portrayed wearing the royal nemes headcloth, the royal beard and the double crown, symbolizing his rule over Upper and Lower Egypt. The royal uraeus on his forehead protects him against all evil. The uraeus was a symbol for various things from early times including: the sun, Lower Egypt, the king and a number of deities.Ancient Egyptian Dynasties Prov.1: 9 Prov.1: 9 Uraeus is a mythic Egyptian snake. This painting symbolizes the power of the original snake well known by so many cultures The snake is also a symbol of transformation and evolution. The snake finds its place in the human body in the spine. The spine is most important as a nervous center but as a carrier of spiritual energy too, called by some oriental people Kundalini. Prov.1: 9 The uraeus is a rearing cobra that connotes protection. The uraeus was associated from as early as the predynastic Period with the Delta region, or Lower Egypt, and was featured prominently above the brow on the royal crown or the royal head cloth. The uraeus is often combined with the sun disk. The cobra, with its dilated hood framing the disk of the sun, was said to represent the fiery eye of Re. The two symbols were also depicted with various solar-linked deities, in particular Sekhmet, who is represented in the exhibition as a lion-headed goddess carrying the solar disk and uraeus above her head. The uraeus in its protective function is often incorporated into scenes from the Book of the Dead, associating uraeus with the underworld. Patagonia: need ; used as an uninflected auxiliary followed by an infinitive without to , or as an inflected auxiliary followed by an infinitivewith to, menaing ―to be under the necessity of, or have to‖ : He need not come.He needs to study. Prov.1: 9 10: My son, if sinners entice thee, consent thou not. 10 fili mi si te lactaverint peccatores ne adquiescas Prov.1 Sun's Magnetic Field I recently saw an IMAX film about the Sun. It stated that every 11 years the Sun's magnetic poles rotate and swap ends, which causes a solar flare. How do the magnetic poles rotate? Also, I know that the Earth's magnetic poles are slowly rotating and over thousands of years will be reversed - is this for the same reason the Sun's poles rotate? Yes, both the Sun and the Earth reverse their magnetic fields. Both the Sun and the Earth are electromagnets, not permanent magnets (despite the Earth's core being made up of iron and nickel). So it is electric currents moving through the plasma of the Sun and the molten rock of the Earth's interior that generate the magnetic fields. These currents have instabilities that build up until the field reverses to relieve stress. With the Sun, it happens pretty regularly every 11 years. The magnetic flip is the root cause of the 11-year cycle of solar flares, but it doesn't cause one particular flare. Solar flares are just more likely in the couple of years around the field flip (called solar maximum). Chess: ―T‖ ―clock‖ ―Big Ben‖ ―insontem: Lat.: guiltless:innocent‖ ―Milka‖ The White Rabbit is a fictional character in Lewis Carroll's book Alice in Wonderland. He appears at the very beginning of the book, in chapter one, wearing a waistcoat, and muttering "Oh dear! Oh dear! I shall be too late!" Alice follows him down the rabbit hole into Wonderland. The Rabbit shows up again in the last two chapters, as a herald-like servant of the King and Queen of Hearts Chapter 1 Down the Rabbit-Hole Alice was beginning to get very tired of sitting by her sister on the bank, and of having nothing to do: once or twice she had peeped into the book her sister was reading, but it had no pictures or conversations in it, 'and what is the use of a book,' thought Alice 'without pictures or conversation?' So she was considering in her own mind (as well as she could, for the hot day made her feel very sleepy and stupid), whether the pleasure of making a daisy-chain would be worth the trouble of getting up and picking the daisies, when suddenly a White Rabbit with pink eyes ran close by her. There was nothing so very remarkable in that; nor did Alice think it so very much out of the way to hear the Rabbit say to itself, 'Oh dear! Oh dear! I shall be late!' (when she thought it over afterwards, it occurred to her that she ought to have wondered at this, but at the time it all seemed quite natural); but when the Rabbit actually took a watch out of its waistcoat-pocket, and looked at it, and then hurried on, Alice started to her feet, for it flashed across her mind that she had never before seen a rabbit with either a waistcoatpocket, or a watch to take out of it, and burning with curiosity, she ran across the field after it, and fortunately was just in time to see it pop down a large rabbit-hole under the hedge. In another moment down went Alice after it, never once considering how in the world she was to get out again. The rabbit-hole went straight on like a tunnel for some way, and then dipped suddenly down, so suddenly that Alice had not a moment to think about stopping herself before she found herself falling down a very deep well. Either the well was very deep, or she fell very slowly, for she had plenty of time as she went down to look about her and to wonder what was going to happen next. First, she tried to look down and make out what she was coming to, but it was too dark to see anything; then she looked at the sides of the well, and noticed that they were filled with cupboards and book-shelves; here and there she saw maps and pictures hung upon pegs. She took down a jar from one of the shelves as she passed; it was labelled 'ORANGE MARMALADE', but to her great disappointment it was empty: she did not like to drop the jar for fear of killing somebody, so managed to put it into one of the cupboards as she fell past it. 'Well!' thought Alice to herself, 'after such a fall as this, I shall think nothing of tumbling down stairs! How brave they'll all think me at home! Why, I wouldn't say anything about it, even if I fell off the top of the house!' (Which was very likely true.) Down, down, down. Would the fall never come to an end! 'I wonder how many miles I've fallen by this time?' she said aloud. 'I must be getting somewhere near the centre of the earth. Let me see: that would be four thousand miles down, I think - ' (for, you see, Alice had learnt several things of this sort in her lessons in the schoolroom, and though this was not a very good opportunity for showing off her knowledge, as there was no one to listen to her, still it was good practice to say it over) ' - yes, that's about the right distance - but then I wonder what Latitude or Longitude I've got to?' (Alice had no idea what Latitude was, or Longitude either, but thought they were nice grand words to say.) Presently she began again. 'I wonder if I shall fall right through the earth! How funny it'll seem to come out among the people that walk with their heads downward! The Antipathies, I think - ' (she was rather glad there was no one listening, this time, as it didn't sound at all the right word) ' - but I shall have to ask them what the name of the country is, you know. Please, Ma'am, is this New Zealand or Australia?' (and she tried to curtsey as she spoke - fancy curtseying as you're falling through the air! Do you think you could manage it?) 'And what an ignorant little girl she'll think me for asking! No, it'll never do to ask: perhaps I shall see it written up somewhere.' Down, down, down. There was nothing else to do, so Alice soon began talking again. 'Dinah'll miss me very much to-night, I should think!' (Dinah was the cat.) 'I hope they'll remember her saucer of milk at tea-time. Dinah my dear! I wish you were down here with me! There are no mice in the air, I'm afraid, but you might catch a bat, and that's very like a mouse, you know. But do cats eat bats, I wonder?' And here Alice began to get rather sleepy, and went on saying to herself, in a dreamy sort of way, 'Do cats eat bats? Do cats eat bats?' and sometimes, 'Do bats eat cats?' for, you see, as she couldn't answer either question, it didn't much matter which way she put it. She felt that she was dozing off, and had just begun to dream that she was walking hand in hand with Dinah, and saying to her very earnestly, 'Now, Dinah, tell me the truth: did you ever eat a bat?' when suddenly, thump! thump! down she came upon a heap of sticks and dry leaves, and the fall was over. Alice was not a bit hurt, and she jumped up on to her feet in a moment: she looked up, but it was all dark overhead; before her was another long passage, and the White Rabbit was still in sight, hurrying down it. There was not a moment to be lost: away went Alice like the wind, and was just in time to hear it say, as it turned a corner, 'Oh my ears and whiskers, how late it's getting!' She was close behind it when she turned the corner, but the Rabbit was no longer to be seen: she found herself in a long, low hall, which was lit up by a row of lamps hanging from the roof. 11: If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: 11 si dixerint veni nobiscum insidiemur sanguini abscondamus tendiculas contra insontem frustra Prov.1 chess: ―U‖ ―meat and potatoes‖…. ―Windsor House‖… Military Knights of Windsor: ―Miguel Hernández‖ : To dine on potatoes and point: To have potatoes without any relish or extras, a very meagre dinner indeed. When viands were scarce parents used to tell their children to point their potatoes to the salt, cheese, bacon, etc. (as imaginary extras) and then eat the potato. Bread and point was a similar expression, akin to the more recent ―bread and pull-it‖. … “his hat, which was cocked with military fierceness on his head” [Fielding (―Kingston‖)] ….The facts available to us militate against this interpretation. To measure swords. To try whether or not one is strong enough or sufficiently equally matched to contend against another. The phrase is from duelling, in which the seconds measure the swords to see that both are of the same length. “So we measured swords and parted.” SHAKESPEARE: As you Like It, V, iv. To tread a meassure: a poetic and archaic expression meaning ―to dance‖, especially a slow stately dance. ―Now tread we a measure!‖ said young Lochinvar. SCOTT: Marmion, canto V, xii…..Mill: “There was a long line outside, milling and pushing and squirming to get at the ticket window” [Henry Miller (―Real Madrid‖)] “There are millions of truths that a man is not concerned to know.” [Locke (―Milky Way‖)] ―Christopher Cross‖ : Ride Like the Wind , Sailing …………Easter Island: ―Chile‖: ―Salvador Allende‖ : ―Costa Rica‖: ―oil‖ :‖Evo Morales‖ insontem (innocents) : ―those in the Blood of Christ (the Son)‖ México, DF. Momentos de angustia se vivieron esta mañana en el colegio The Churchill School en la colonia Guadalupe Inn, luego de que un padre de familia, identificado como Fernando Martínez González, mató de un disparo en la cara a la directora del área de Preescolar de la institución, Carla Jiménez Baños. Según los primeros reportes, el hombre de 48 años se identificó como padre de familia a la entrada del colegio, dejó una credencial y se dirigió a las oficinas de Jiménez Baños, donde asesinó a la profesora de un tiro a la altura de la boca. El homicidio ocurrió en la escuela particular ubicada en avenida Felipe Villanueva y Revolución, en la delegación Álvaro Obregón, en el Distrito Federal. El sujeto fue detenido en el interior del plantel y puesto a disposición de las autoridades. Tras el crimen, el colegio fue desalojado. Padres de familia y autoridades escolares se mantienen herméticos pero de acuerdo a las primeras indagatorias el responsable del homicidio tenía rencillas porque no le permitían ver a su hija de seis años, ya que es divorciado. Otras versiones indican que antes de cometer el homicidio, Martínez González habría reclamado a la directora de Preescolar un caso de presunta violación a una menor. (June 13th 07) 12: Let us swallow them up alive as the grave; and whole, as those that go down into the pit: 12 degluttiamus eum sicut infernus viventem et integrum quasi descendentem in lacum Prov.1 chess : ―V‖ ―Tiger Woods‖, goldfinch: Spinus tristis, gondola, Moses Gomberg : Russian chemist, discovered free radicals … Camilo Golgi: Golgi apparatus .... Oliver Goldsmith...Lagoon of Venice “People gave vent to their unutterable relief that the slaughter was over” [Walter Lippmann (―Golf‖)] “And yet men are so foolishly venturous as to set out lightly on pilgrimage” [Bunyan (―Venus‖)]…… ―Johnny Cash‖: ―Knoxville‖ : ―Great Smokey Mountain‖ Johnny Cash, Country Musician / Country Singer / Songwriter Born: 26 February 1932 Birthplace: Kingsland, Arkansas Died: 12 September 2003 (complications from diabetes) Best Known As: The singer of "Folsom Prison Blues" Country singer Johnny Cash was nicknamed "The Man in Black," a nod to his wardrobe as well as to the darker themes of his music. He got his start with Sun Records in 1955. Like fellow Sun recording artists Jerry Lee Lewis, Carl Perkins and Elvis Presley, Cash used country and gospel influences in what was called rockabilly, an early form of rock 'n' roll. He wrote "Folsom Prison Blues" while serving in the Air Force and in 1956 the song became one of his first big hits. In the 1950s and '60s Cash toured relentlessly and had many more hits, employing his rumbling, mournful baritone on tunes like "I Walk the Line" and "Ring of Fire." In 1968 he married June Carter of the Carter Family Singers. Cash later performed with artists as diverse as Bob Dylan and U2. He earned a new audience with his 1994 acoustic album American Recordings and continued to record new songs in spite of ongoing struggles with pneumonia, diabetes and a nervous system disease known as autonomic neuropathy. Cash was inducted into the Country Music Hall of Fame in 1980 and the Rock and Roll Hall of Fame in 1992. Two years before his death, in 2001, he received the National Medal of the Arts for artistic excellence. Johnny's daughter, Roseanne Cash, is also a country singer... Johnny Cash was played by Joaquin Phoenix in the 2005 biographical film Walk the Line. June Carter Cash was played by Reese Witherspoon... A theatrical musical based on his life, Ring of Fire, opened in 2006. 13: We shall find all precious substance, we shall fill our houses with spoil: 13 omnem pretiosam substantiam repperiemus implebimus domos nostras spoliis Prov.1 chess : ―W‖ ―John Lloyd Stephens‖ John Lloyd Stephens Note: JLS is presented here not as a villain but as a strategic aid to prevent that or as a type of ―Stephen‖ who was stoned on his way to the temple. Act 7:59 And they stoned Stephen, calling upon [God], and saying, Lord Jesus, receive my spirit. Luke11:51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. From Wikipedia, the free encyclopedia John Lloyd Stephens (November 28, 1805–October 13, 1852) was an American explorer, writer, and diplomat. Stephens was a pivotal figure in the rediscovery of Maya civilization and in the planning of the Panama railroad. Stephens was born in Shrewsbury, New Jersey. He studied at Columbia University where he obtained a law degree. In 1834, he traveled to the Near East and later wrote a book describing his travels. Stephens wrote several popular books about his travels and explorations: Incidents of Travel in Egypt, Arabia Petraea, and the Holy Land (1837) Incidents of Travel in Greece, Turkey, Russia and Poland (1838) Incidents of Travel in Central America, Chiapas and Yucatan, Vols. 1 & 2 (1841) Incidents of Travel in Yucatan, Vols. 1 & 2 (1843) Stephens read with interest early accounts of ruined cities of Mesoamerica by such writers and explorers as Alexander von Humboldt and Juan Galindo. In 1839, President Martin Van Buren commissioned Stephens as Special Ambassador to Central America. While there, the government of the United States of Central America fell apart in civil war. "Incidents of Travel in Central America, Chiapas and Yucatan" gives a vivid description of some of those events which Stephens witnessed. Of even greater importance, it provided descriptions of several ancient Maya sites, along with illustrations by Stephen's traveling companion, architect and draftsman Frederick Catherwood. These were greatly superior in both amount and accuracy of depiction to the small amount of information on ancient Mesoamerica previously published. Stephens continued his investigations of Maya ruins with a return trip to Yucatan which produced a further book. In 1850 he traveled to Panama to work on the project to construct a trans-isthmus railroad, where he died of malaria in 1852 before the Panama Railway's completion. Stephens is the subject of a biography Maya Explorer by Victor Wolfgang Von Hagan, first published in 1947. 14: Cast in thy lot among us; let us all have one purse: 14 sortem mitte nobiscum marsuppium unum sit omnium nostrum Prov.1 chess : ―X‖ ―sessions‖ Law Encyclopedia Session (reverse):The sitting of a court, legislature, council, or commission for the transaction of its proper business. IN BRIEF: A meeting or class that is usually a part of a series of such meetings. –―U.S. President Harry Truman delivered a radio address to delegates at the opening session of the United Nations conference in 1945.” cantilever 15: My son, walk not thou in the way with them; refrain thy foot from their path: mi ne ambules cum eis prohibe pedem tuum a semitis eorum Prov.1 15 fili chess: ―Y‖ ―ruta periférica‖ ―Boulevard‖ ―tennis‖: A.Agassi Wilson ―William Shakespeare‖: Much Ado About nothing ----- ―coffee‖: Starbucks ―Aesop‖: The roots of fables go back all the way to India, where they were associated with Kasyapa, a mystical sage, and they were subsequently adopted by the early Buddhists. Nearly three hundred years later, some of these fables made their way to Alexandria. This collection introduced the use of the moral to sum up the teaching of a fable, which is similar to the ―gatha‖ of the Jatakas. Aesop himself is said to have composed many fables, which were passed down by oral tradition….. According to the historian Herodotus, Aesop met with a violent death at the hands of the inhabitants of Delphi, though the cause was not stated. Various suggestions were made by later writers, such as his insulting sarcasms, the embezzlement of money entrusted to him by Croesus for distribution at Delphi, and his alleged sacrilege of a silver cup. A pestilence that ensued was blamed on his execution, and the Delphians declared their willingness to make compensation, which, in default of a nearer connection, was claimed by Iadmon (Ιάδμων), grandson of Aesop's former master………………….. According to the Greek historian Herodotus, the fables were invented by a slave named Aesop, who lived in Ancient Greece during the 6th century BC. While some suggested that Aesop did not actually exist, and that the fables attributed to him are folktales of unknown origins, Aesop was indeed mentioned in several other Ancient Greek works – Aristophanes, in his comedy The Wasps, represented the protagonist Philocleon as having learnt the "absurdities" of Aesop from conversation at banquets; Plato wrote in Phaedo that Socrates whiled away his jail time turning some of Aesop's fables "which he knew" into verses; and Demetrius of Phalerum compiled the fables into a set of ten books (Lopson Aisopeion sunagogai) for the use of orators, which had been lost. There was also an edition in elegiac verse by an anonymous author, which was often cited in the Suda. Aesop's Fables Much Ado About Nothing Study Guide Compiled by Laura J. Cole, Education
[email protected] for The Atlanta Shakespeare Company at The New American Shakespeare Tavern 499 Peachtree Street, NEAtlanta, GA 30308 www.shakespearetavern.com Original Practice and Playing Shakespeare The Shakespeare Tavern on Peachtree Street is an Original Practice Playhouse. Original Practice is the active exploration and implementation of Elizabethan stagecraft and acting techniques. For the Atlanta Shakespeare Company (ASC) at The New American Shakespeare Tavern, this means every ASC production features hand-made period costumes, live actorgenerated sound effects, and live period music performed on period instruments in our Elizabethan playhouse. Our casts are trained to speak directly to the audience instead of ignoring the audience through the modern convention of acting with a "4th wall." You will experience all of this and more when you see ASC's Much Ado About Nothing. Who's Who in Much Ado Prov.1:15 Don Pedro: The aristocratic leader of the soldiers. He is the most politically and socially powerful character in the play. Benedick: A soldier under the command of Don Pedro. He is quick witted and in a continual "merry war" of wits with Beatrice. He is a also close friend of Claudio's. Claudio: A soldier, handsome and valiant. He has fallen in love with Hero at the beginning of the play. Leonato: Hero's father and Beatrice's uncle. He welcomes his old friend Don Pedro and hopes Claudio will marry Hero. Beatrice: Benedick calls her "my lady Disdain." She is merry and intelligent. Her friends think she is a good match for Benedick, but she has determined not to marry. Hero: Cousin to Beatrice. She is young, modest and loving. She is a "jewel" and the "sweetest lady" to Claudio. Don John: Don Pedro's bastard brother, recently returned to favor. He says of Don Pedro, "I had rather be a canker in a hedge than a rose in his grace." He is out to cause mischief. Antonio: Leonato's brother and uncle to Beatrice and Hero. Conrade: Don John's man, he helps to create havoc just for the fun of it Borachio: Also Don John's man, he sniffs out the impending marriage of Claudio and Hero. He is a special friend of Margaret, lady to Hero. Ursula and Margaret: Saucy and flirtatious, these ladies attend Hero and Beatrice. Dogberry: Constable of Messina. His many malapropisms endear him to us, and confuse everyone else. Remember, he is an "ass." Verges: Deputy to Dogberry, he helps to capture Conrade and Borachio. Balthazar: A musician in Don Pedro's entourage. He flirts with Ursula and sings beautifully. The Watch: Stalwarts of the town with names like Hugh Oatcake and George Seacole. Their job is to be "vigitant." The Sexton: The unfortunate town official who must help Dogberry question the bad guys. Fiar Francis: Calm and resourceful, he comes up with a way to rescue Hero's honor. The Story Our play opens in Messina, before the home of Leonato. Everyone is waiting for Don Pedro and his soldiers to return from a minor war. Beatrice, with teasing and witty language, lets us know that she has known Benedick for a long time and is familiar with his style and skill in word play. She is not overly impressed with either. Don Pedro of Arragon arrives with his soldiers. Leonato invites him and his men to stay a month at least and relax after the war. Benedick and Beatrice have at it again, in their "merry war of words" and most everyone goes off to celebrate the triumphant return. Claudio has noticed the lovely Hero and asks Benedick his opinion of her. Benedick will not say what he really thinks, "being a professed tyrant to their sex" but he does admit that Beatrice is as lovely as Hero. Don Pedro enters and offers to woo Hero for Claudio and then approach Leonato to make the match. The two go off to prepare for the party that night. Don John is lurking about during the party. He and Conrade discuss why Don John is always so sad and angry. Borachio enters and mentions the marriage plans of Hero and Claudio. Don John says, "That young start-up hath all the glory of my overthrow: if I can cross him any way, I bless myself every way." They retire, determined to create mischief for everyone. Beatrice and her friends enter and discuss the relative merits of men, marriage, Benedick and love. Beatrice will find any excuse to not marry, and everyone gives her plenty of ammunition to prove why bachelorhood is best. During the word play, Beatrice brings up the traditional fate of old maids--leading apes into Hell on leashes--and compares courting, wedding ceremonies and married life to dances performed at varying speeds. "Wooing, wedding, and repenting, is as a Scotch jig, a measure, and a cinque pace." After this pronouncement, Don Pedro and his men enter, and everyone indulges in more flirting, smiling and courting than anyone can possibly keep up with! As the party breaks up, Don John and Borachio sow seeds of doubt in Claudio by making him think Don Pedro is secretly wooing Hero for himself. Claudio storms out but Benedick realizes the problem and explains to Don Pedro. Meanwhile, Beatrice brings Claudio back in time to hear Benedick call her names. We learn even more about their old relationship from this, because Beatrice seems to think she gave her heart to Benedick and did not get the same in return. Don Pedro offers Claudio Hero's hand in marriage, blessed by Leonato. Beatrice gets a bit caught up in the romance and is flustered when Don Pedro suddenly proposes marriage to her. She hastily twists his words around and beats a quick retreat out of the scene. Don Pedro, struck by her wit, grace and happy disposition, decides to match up Benedick and Beatrice. He is undaunted by Leonato's warning, "O Lord, my lord, if they were but a week married, they would talk themselves mad." They all want in on the plan, for "If we can do this, Cupid is no longer an archer: his glory shall be ours, for we are the only love-gods." The pace quickens when Don John and Borachio devise their plan to disappoint Claudio in love, discredit Hero and embarrass Don Pedro. They will make Claudio think he is seeing Hero entertaining a man in her bedroom late that night, when what he will really see is Margaret and Borachio kissing on Hero's balcony. This way, everything will fall apart and Don John will get revenge on all of them. Before that can happen, Don Pedro ensures that Benedick overhears his fake conversation with Claudio and Leonato in the orchard. He says Beatrice "really" loves Benedick but cannot bring herself to say anything, since she has always been so dead set against marriage. At the same time, Hero and Ursula lay the same trap for Beatrice. In the end, both Benedick and Beatrice swear that they will return the other's love, come what may. After all, as Benedick says "the world must be peopled." Later that night, Don John and Borachio throw their bomb about Hero's supposed infidelity and unchaste behavior. Claudio decides to denounce Hero at their wedding the next day, and leave her in disgrace at the altar. We now meet Dogberry, Verges and the town Watch. Think Mayberry RFD gone really goofy! The guys mean well but they aren't equipped for real police work. They do, however, overhear Borachio and Conrade taking about the elaborate plan to discredit Hero on her wedding day, and arrest the two on suspicion of misbehavior. The next day the wedding begins and Claudio denounces Hero, backed up by Don Pedro and Don John. Hero faints in shock and Leonato takes this as proof of her guilt. He is ready to disown her and throw her out of his house, but Benedick and wise Friar Francis convince him that her blushes are the pain of innocence betrayed, not sin. In the end, Leonato agrees with the Friar's plan to announce her "death" at such shame. "What we have we prize not to the worth Whiles we enjoy it, but being lack'd and lost, Why, then we rack the value." Once he thinks she is dead, Claudio will realize she was innocent. As everyone leaves the church, Benedick remains behind to comfort Beatrice. They each reveal their love, and Beatrice asks a very difficult task of Benedick. At first he is reluctant, but in the end he accepts her challenge and goes of to avenge Hero's wrong. Dogberry eventually gets the whole story out of Borachio and Conrade, and goes to tell Leonato of Don John's crime. Leonato and Antonio confront Don Pedro and Claudio, and offer to fight them both for Hero's honor. The younger men back off and Benedick enters. Instead of making Don Pedro laugh, Benedick challenges Claudio, telling him "You are a villain; I jest not: You have killed a sweet lady, and her death shall fall heavy on you. Let me hear from you." With that he leaves, and Dogberry enters, with the truth of the whole matter. Don Pedro and Claudio swear to make any amends Leonato deems fair. They must do homage at Hero's "grave" and then come to Leonato's house the next day, to marry her "cousin." Claudio and Don Pedro agree. Benedick and Beatrice have some quiet time alone, but before long the lie of Hero's shame is revealed to all and another wedding is announced. Claudio comes before Leonato and four veiled brides. He agrees to marry one, without seeing her face. Hero is revealed, still alive, and still willing to marry Claudio. Everyone is ready to go to the chapel again, but Benedick summons up the courage to ask Beatrice one important question. A little wrangling ensues, and finally, EVERYONE is ready to be married, happily ever after! Before a Performance, Think About This: Wit and the battle of the sexes: Do Beatrice and Benedick remind you of anyone? Friends of yours? Famous TV couples? Why is it easier to insult and tease than reveal your true feelings to someone else? Theatergoing Then and Now: Find out what the typical Elizabethan audience was like and imagine what a performance might have been like back then. What is different about theatre going nowadays? The answers may surprise you! Clue: What would this play be like to watch outside, in the light of day? During a Performance, Watch And Listen for This: How many ways do Beatrice and Benedick insult, tease and otherwise berate each other? What do you think these insults mean? For further fun, go to one of the Shakespearean Insult web pages and try out some more fun terms. My Lady Tongue II,i The mother of fools. II, i This harpy II, i the prince's jester: a very dull fool II,i A stuffed man I, i Pernicious suitor I, i . After a Performance, Talk About This: Did you understand EVERYthing they said? When the words are flying fast and furious, when the ideas and images are as dense as a forest, what helps the audience understand the characters? Gesture? Emotion? Diction? Facial expressions? Movement? What else would you do to make the information clear to your audience? Original Practice Theatre: Does directly addressing the audience affect what you think and feel about the characters? Does it affect your understanding of what is going on onstage? Does it interfere? Why do you think Shakespeare wrote his plays this way? What are the benefits to the actor and/or audience? What are the risks? Words Invented by Shakespeare and Used for the First Time in This Play: Employer Negotiate Reclusive Unmitigated Find for yourself where they appear in the play! Can you spot them in performance? Do they mean what you thought they meant? For Further Information/Exploration: Websites: Our website has a great "ask Jeanette" section-email us questions about the show you saw, and get an answer back!! http://www.shakespearetavern.com/BTC/btcaskjeanette.html Mr. William Shakespeare and The Internet: http://shakespeare.palomar.edu/ this site contains excellent resources and is a great metasite. The Shakespeare Globe Centre USA: http://www.shakespeareglobeusa.org/ Books: Much Ado About Nothing Arden Edition Shakespeare: The Invention of the Human by Harold Bloom Asimov's Guide to Shakespeare by Isaac Asimov Staging In Shakespeare's Theatres by Andrew Gurr and Mariko Ichikawa Shakespeare A to Z by Charles Boyce Spark Notes Our performance text is: The Applause First Folio of Shakespeare in Modern Type, Neil Freeman For more information on the First Folio of Shakespeare go to: http://web.uvic.ca/shakespeare/Annex/DraftTxt/index.html Movie Versions: Much Ado About Nothing- the sparkling Kenneth Brannagh version is exquisite. Some text is cut, but the direction, acting and locations are perfect. Definitions Employer- one who hires Negotiate- to reach a settlement Reclusive- deliberately secluded, leading a solitary life Unmitigated- unrelieved or absolute 16: For their feet run to evil, and make haste to shed blood. 16 pedes enim illorum ad malum currunt et festinant ut effundant sanguinem Prov.1 chess: ―Z‖ green : green light- Greenwich .... traffic... "red carpet" “Duran Duran” “duro” The Red Badge of Courage Plot Summary By Michael J. Cummings...© 2005 .. .......In the spring of 1863 during the American Civil War, Union recruits encamped in Virginia undergo rigorous training in preparation for battle. Among the recruits is Henry Fleming, a New York farm boy who enlisted to reap his share of glory. Before signing up, he had fantasized about placing himself in the front lines of great battles. Oh, the wonder of it all! To defy bullets and to fight in the smoke of artillery fire–was there anything more exciting? True, the character of the war between the states might not quite measure up to the heroic and romantic character of the wars of ancient Greece, which Henry had read about and reveled over. Nevertheless, what the youth knew about the conflict between the Blue and the Gray had thrilled him, and he resolved to be a part of it. 17: Surely in vain the net is spread in the sight of any bird. 17 frustra (in vain) autem (surely-also-however-but) iacitur rete ante oculos pinnatorum 17Mais en vain jette-t-on le filet Devant les yeux de tout ce qui a des ailes; 17 In den Augen aller Vögel ist das Fangnetz ja [auch] [ a] ohne Absicht bestreut; 17 En vano es tender una red ante los ojos del ave, 17Si tende invano la rete davanti a ogni sorta di uccelli; 17В глазах всех птиц напрасно расставляется сеть, 17Pois debalde se estende a rede ã vista de qualquer ave. Prov.1 chess: ―AG‖ ―Q‖ ―chocolate‖ ―knight in shining armour‖ ―KFC‖ ―avian flu‖ ―Fast and Furious‖ (Paul Walker) Priscilla (prĭsĭl'ə) [diminutive of Lat. Prisca=ancient], in the New Testament, wife of Aquila. Aquila (ăk'wĭlə, əkwĭl'ə) , in the New Testament, Christian of Jewish origin from Pontus who lived at Rome. He and his wife, Prisca or Priscilla, were friendly to Paul. A constellation in the Northern Hemisphere and the Milky Way near Aquarius and Serpens Cauda. ―Cuahutla‖ Cuautla proviene de la palabra náhuatl Cuautlan, lugar de las águilas. The Owl Nebula (also known as Messier Object 97 or NGC 3587) is a planetary nebula in the constellation Ursa Major. It was discovered by Pierre Méchain in 1781. "Not only does God play dice with the Universe, he sometimes casts them where they can't be seen." Stephen Hawkins ―Phoenix‖ La salvación Adolfo Bioy Casares ―Ésta es una historia de tiempos y de reinos pretéritos. El escultor paseaba con el tirano por los jardines del palacio. Más allá del laberinto para los extranjeros ilustres, en el extremo de la alameda de los filósofos decapitados, el escultor presentó su última obra: una náyade que era una fuente. Mientras abundaba en explicaciones técnicas y disfrutaba de la embriaguez del triunfo, el artista advirtió en el hermoso rostro de su protector una sombra amenazadora. Comprendió la causa. "¿Cómo un ser tan ínfimo" -sin duda estaba pensando el tirano- "es capaz de lo que yo, pastor de pueblos, soy incapaz?" Entonces un pájaro, que bebía en la fuente, huyó alborozado por el aire y el escultor discurrió la idea que lo salvaría. "Por humildes que sean" -dijo indicando al pájaro- "hay que reconocer que vuelan mejor que nosotros". ‖ 18: And they lay wait for their own blood; they lurk privily for their own lives. 18ipsique contra sanguinem suum insidiantur et moliuntur (forge, machinate, plan) fraudes contra animas suas Prov.1 Chess: ―AH‖ ―Kasey Keller‖ ―Eagle‖ ―Roman‖ After a scoreless first half that left the home fans booing and whistling, the Germans went ahead when halftime sub Bastian Schweinsteiger scored 21 seconds into the second half. Germany then overwhelmed the Americans with goals by Oliver Neuville (73rd minute), Miroslav Klose (75th minute) and Michael Ballack (79th minute). "What this game proves is who can play at this level and who can't," U.S. goalkeeper Kasey Keller said. 19: So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof. 19sic semitae omnis avari animas possidentium rapiunt (pillaje) Prov.1 Chess: ―AI‖ ―S‖ ―Virtue‖ ―sundry‖ The adj sundry has 1 sense (first 1 from tagged texts) 1. (4) assorted, miscellaneous, mixed, motley, sundry -- (consisting of a haphazard assortment of different kinds (even to the point of incongruity); "an arrangement of assorted spring flowers"; "assorted sizes"; "miscellaneous accessories"; "a mixed program of baroque and contemporary music"; "a motley crew"; "sundry sciences commonly known as social"- I.A.Richards) cp: ―Sundari :Essentialism‖ ―pasados puntarenenses‖(banana raisin) In Duat, the Egyptian underworld, the hearts of the dead were said to be weighed against the single Shu feather, symbolically representing the concept of Maàt, in the Hall of Two Truths. A heart which was unworthy was devoured by Ammit and its owner condemned to remain in Duat. Those people with good, (and pure), hearts were sent on to Osiris in Aaru. The weighing of the heart, pictured on papyrus, (in the Book of the Dead, typically, or in tomb scenes, etc.), shows Anubis overseeing the weighing, the "lion-like" Ammit seated awaiting the results and the eating of the heart, the vertical heart on one flat surface of the balance scale, and the vertical Shu-feather standing on the other balance scale surface. 20: Wisdom crieth without; she uttereth her voice in the streets: praedicat in plateis dat vocem suam Prov.1 20 sapientia foris chess: ―T‖ ―AJ‖ ―AT‖ ―Taj Mahal‖: A more poetic story relates that once a year, during the rainy season, a single drop of water falls on the cenotaph. The story recalls Rabindranath Tagore's description of the tomb as "one solitary tear hanging on the cheek of time". Agra, once the capital of the Mughal Empire during the 16th and early 18th centuries, is one and a half hours by express train from New Delhi. Tourists from all over the world visit Agra not to see the ruins of the red sandstone fortress built by the Mughal emperors but to make a pilgrimage to Taj Mahal, India’s most famous architectural wonder, in a land where magnificent temples and edificies abound to remind visitors about the rich civilization of a country that is slowly but surely lifting itself into an industrialized society. The postcard picture of Taj Mahal does not adequately convey the legend, the poetry and the romance that shroud what Rabindranath Tagore calls "a teardrop on the cheek of time". Taj Mahal means "Crown Palace" and is in fact the most well preserved and architecturally beautiful tomb in the world. It is best described by the English poet, Sir Edwin Arnold, as "Not a piece of architecture, as other buildings are, but the proud passions of an emperor‟s love wrought in living stones." It is a celebration of woman built in marble and that‘s the way to appreciate it. Different people have different views of the Taj but it would be enough to say that the Taj has a life of its own that leaps out of marble, provided you understand that it is a monument of love. As an architectural masterpiece, nothing could be added or substracted from it. Taj Mahal stands on the bank of River Yamuna, which otherwise serves as a wide moat defending the Great Red Fort of Agra, the center of the Mughal emperors until they moved their capital to Delhi in 1637. It was built by the fifth Mughal emperor, Shah Jahan in 1631 in memory of his second wife, Mumtaz Mahal, a Muslim Persian princess. She died while accompanying her husband in Burhanpur in a campaign to crush a rebellion after giving birth to their 14th child. The death so crushed the emperor that all his hair and beard were said to have grown snow white in a few months. ―tower‖ Babel, Tower of (BAY-buhl, BAB-uhl) In the Book of Genesis, a tower that the descendants of Noah built. They intended that the tower would reach up to heaven itself, increase their reputation, and make them like God. God prevented them from completing the tower by confusing their language so that they could no longer understand one another's speech. From that time forward, according to the Bible, the peoples of the Earth would be scattered, speaking different languages. The Tower. Specifically, the Tower of London, the oldest part of which is the great keep known as the White Tower, built by William the Conqueror, traditionally on the site of a fort erected byJulius Caesar. ―Ye Towers of Julius, London‘s lasting shame,/ With many a fouland midnight murther fed.‖ GRAY: The Bard Tower of London The architect of this remarkable building was Gundulphus, Bishop of Rochester, who also built or restored Rochester keep, in the time of William I. In the Tower lie buried Anne Boleyn and her brother; the guilty Catherine Howard, and Lady Rochford her associate; the venerable Lady Salisbury, and Cromwell the minister of Henry VIII.; the two Seymours, the admiral and protector of Edward VI.; the Duke of Norfolk and Earl of Sussex (Queen Elizabeth's reign); the Duke of Monmouth, son of Charles II.; the Earls of Balmerino and Kilmarnock, and Lord Lovat; Bishop Fisher and his illustrious friend More. Towers of Silence Towers in Persia and India, some sixty feet in height, on the top of which Parsees place the dead to be eaten by vultures. The bones are picked clean in the course of a day, and are then thrown into a receptacle and covered with charcoal. ―A procession is then formed, the friends of the dead following the priests to the Towers of Silence on Malabar Hill.‖- Col. Floyd-Jones. The Parsees will not burn or bury their dead, because they consider a dead body impure, and they will not suffer themselves to defile any of the elements. They carry their dead on a bier to the Tower of Silence. At the entrance they look their last on the dead, and the corpse- bearers carry the dead body within the precincts and lay it down to be devoured by vultures which crowd the tower. (Nineteenth Century, Oct., 1893, p. 611.) Touchstone A dark, flinty schist, called by the ancients Lapis Lydius; called touchstone because gold is tried by it, thus: A series of needles are formed (1) of pure gold; (2) of 23 gold and 1 copper; (3) of 22 gold and 2 copper, and so on. The assayer selects one of these and rubs it on the touchstone, when it leaves a reddish mark in proportion to the quantity of copper alloy. Dr. Ure says: ―In such small work as cannot be assayed ... the assayers; ... ascertain its quality by `touch.' They then compare the colour left behind, and form their judgment accordingly.‖ The fable is, that Battus saw Mercury steal Apollo's oxen, and Mercury gave him a cow to secure his silence on the theft. Mercury, distrustful of the man, changed himself into a peasant, and offered Battus a cow and an ox if he would tell him the secret. Battus, caught in the trap, told the secret, and Mercury changed him into a touchstone. (Ovid: Metamorphoses, ii.) ―Gold is tried by the touchstone, and men by gold.‖- Bacon. Sam Walton Samuel Moore Walton (March 29, 1918 – April 6, 1992) was the founder of the giant American retailers Wal-Mart and Sam's Club. http://www.answers.com/topic/sam-walton?method=4 Prov.1 Dialogues: Marjorie Garber, the author of ''Shakespeare After All.'' A Scholar of the Outré Returns CAMBRIDGE, Mass. - "This is an old-fashioned kind of book," said Marjorie Garber. She was referring to "Shakespeare After All," her immense new book published in December by Pantheon, in which she takes on all 38 of Shakespeare's plays, writing an essay about each one's performance history and the major scholarship on it, all in 989 pages. In the past Ms. Garber has been attacked for her devotion to outré theory in works like "Vested Interests: Cross-Dressing and Cultural Anxiety" (1992), about the Chevalier d'Eon, Little Richard and Shakespeare himself, for which she appeared on the television show "Geraldo." Then there were "Vice Versa: Bisexuality and the Eroticism of Everyday Life" (1995) and "Sex and Real Estate" to Shakespearean Basics (2000). The last received a scathing review in The New Republic: "so serenely silly - so untroubled by any whiff of a serious idea - as to invite a kind of awe." But Ms. Garber, the William R. Kenan Jr. professor of English and American literature and language at Harvard University, rejects any suggestion that "Shakespeare After All" is a response to her critics. "I've been doing Shakespeare all along," she pointed out. The course she has taught at Harvard for more than 20 years is one of the university's most popular. "Shakespeare has always been at the core of my interests." Ms. Garber was having tea and biscotti in the conservatory of the Harvard faculty club. It was a bright winter day, a fire burned in the lobby, oil paintings of the great women and men of Harvard hung on the walls. Ms. Garber, 60, is tall and rangy and sits forward in her seat, pigeon-toed, gesticulating with long, graceful hands as she talks. "It's a book in which I am trying to speak to readers and audiences who may or may not have read a specific play," she said, "but want to have an encounter with Shakespeare." Indeed, Shakespeare remains an eternally popular subject, for scholars and lay people alike. Ms. Garber's book is just one of a slew of important new Shakespeare books, including Frank Kermode's "Age of Shakespeare," due in February. In an e-mail message, Ms. Garber's fellow Shakespearean Peter Stallybrass, a professor at the University of Pennsylvania, said her new book was "distinctive in addressing all of the plays in a manner that is stimulating and challenging to professional Shakespeareans, while being accessible to anyone." "Shakespeare After All" is, in many ways, a return to the times when the critic's primary function was as an enthusiast, to open up the glories of the written work for the reader. It is free of cultural studies jargon, a work more in the vein of A. C. Bradley, Mark Van Doren, Auden or T. S. Eliot than of Roland Barthes or Jacques Derrida. There is no overarching theory here, as in Harold Bloom's 1998 "Shakespeare: The Invention of the Human" - a discussion, very much from Mr. Bloom's own point of view, of the way Shakespeare has shaped modern consciousness. And it is not an attempt at a new biographical understanding of Shakespeare, as in "Will in the World," the bestselling book by Ms. Garber's Harvard colleague Stephen Greenblatt. Ms. Garber said she wanted her book "to offer to people an account of several ways to read the plays, plus their background, their context and the way the living plays have changed over time." For instance, she reminds us that Shakespeare's plays were performed at the Globe Theater in the afternoon. Actors had to rely on props like torches to convey night, as in the opening of "Hamlet," when Hamlet sees his father's ghost, or to tell the audience the time of day through dialogue. Ms. Garber notes that the historical Richard III had neither a hunchback nor a crippled leg, and that at early-18th-century Harvard, Shakespeare's plays were considered fun, not something to be read in class. And she traces how Shakespeare's language has become part of the culture, and often deracinated at the same time. Politicians are among the most egregious mis-citers of Shakespeare, Ms. Garber says. She describes one legislator giving a speech in Congress about the death tax: "William Shakespeare once wrote, 'For in that sleep of death, what dreams may come when we have shuffled off this mortal coil must give us pause,' " the congressman said. "Hundreds of years before the death tax was even conceived, Shakespeare captured the worries felt by thousands of Americans." She points out the literary tropes in the plays: for example, Shakespeare likes to "twin" scenes, but with each scene having a different outcome. "Often, the second time it's a commentary and revision of the first," she said. One example of twinning is in "Richard III." "In the beginning of the play," Ms. Garber said, "Richard, against all odds, woos Lady Anne, though he's caused her husband and father-in-law's deaths. 'Was ever woman in this humor wooed?' he says." She continued: "Later, again, he tries to persuade the widow of his brother Clarence to permit him to marry her daughter." After she leaves, Richard says, "Relenting fool, and shallow, changing woman." Ms. Garber said: "It makes it clear that he thinks he's done it again. But this time he will be rejected." "We see the loss of his power, the impact of this incredible fall." Ms. Garber is the first woman in a grand tradition of Harvard lecturers on Shakespeare, including G. L. Kittredge, Theodore Spencer, Alfred Harbage and Harry Levin. She was raised in Rockville Centre on Long Island. Her father was a pharmaceutical importer, her mother the director of a school tutoring program. Her first encounters with Shakespeare occurred when she was in grade school and read books about children putting on productions of Shakespeare's plays, like Noel Streatfeild's "Theater Shoes." She went to Swarthmore College and earned her Ph.D. at Yale. She taught there for 10 years, when the air was thick with the theories of Derrida and his disciple Paul de Man. After that came a stint at Haverford College. With the completion of her first two books, "Dream in Shakespeare" (1974) and "Coming of Age in Shakespeare" (1981), Ms. Garber was hired by Harvard. Another book, "Shakespeare's Ghost Writers," followed in 1987. Ms. Garber is now director of the Humanities Center at Harvard and chairwoman of the university's Department of Visual and Environmental Studies. She lives in a 19th-century yellow clapboard house in Cambridge with her partner of two decades, Barbara Johnson, a professor of comparative literature and English at Harvard who is also a distinguished literary scholar. They have two golden retrievers, Willoughby and Darcy, after the Jane Austen characters. Ms. Garber, a dog lover, is the author of "Dog Love" (1996), in which she posed the question "Is caninophilia an erotics of dominance?" Ms. Garber says she has stopped giving her old Harvard lectures on Shakespeare. "I have to invent a new lecture course so I'm not repeating myself," she said. This semester she begins teaching a new seminar on "Shakespeare, Repetition and Revenge." "The Tempest" is a revenge play, she said, though "not commonly thought of that way." "Here's a man exiled from Milan with his infant daughter," she said of Prospero and Miranda. "He's been brooding on how to get back what's been taken from him." "He creates a storm, and nobody dies. There is a marriage rather than a death at the end. He wreaks his vengeance by not reaping his vengeance." " 'The rarer action is in virtue than in vengeance,' " Ms. Garber said, quoting Prospero. The issue is pertinent today, she said, to "the Iraq war, any situation of conflict that goes back a number of years in which one or the other of the parties bears an old grudge." "The plays are like those portraits where the eyes follow you around the room." 21: She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, 21 in capite turbarum (concurrencia :crowd : multitude) clamitat in foribus portarum urbis profert verba sua dicens Prov.1 chess: ―Fish‖ ―Zona‖ ―U‖ ―AK‖ ―AU‖ ―El Paso‖ definition but what the "hell" is Paul talking about in 1Cor 7:1 (?) "Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman." and what the "hell" this guy "means" "A way of liberation can have no positive definition." - Alan W. Watts it is obvious that Paul discourse is an elevated One and engineered to be implemented by the Messiah in the Latter Days if woman here means some form of established institutionalized power and It is Definately for the Holy One! the other guy is obvious that he is entangled in the nitty-gritty of transient politics. From a post in The Boiling Pot 22: How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? 22 usquequo (how long?) parvuli (nimiedad: necedad) diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam Prov.1 Chess: ―V‖ ―AL‖ ―AV‖ ―The Wall‖ ―David Letterman‖ ―Carthage‖ 23: Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. Chess: ―Father Knows Best‖ ―king salmon‖ ―Wings‖ ―drum‖(anadromous) 24: Because I have called, and ye refused; I have stretched out my hand, and no man regarded; chess: ―the book‖ ―Palm‖ "the Book" "the Palms of Egypt" "Depresión de La Palma": a depression or break in the mountins of the northeastern side of the Central Plateau that allows for the path of the Trade Winds and thus making San José to be nestled in a green fertile valley and not a desertified tract. "Palm" "Palm Springs" (the Nile Valley) “coconut” “arithmetic” “Aries” “Dayton: mathematica” Numbers 3:16 (17) “And these were the sons of Levi by their names;Gershon, and Kohath,and Merari” http://www.lrb.co.uk/v28/n08/birc01_.html Land of Pure Delight Prov.1 Dinah Birch Printed in 1958, the Bible given to me as a child was illustrated with photographs of the Holy Land. I was particularly taken with the ‗Native House near Bethlehem‘........................... "Yet the tradition of locating the biblical Holy Land in England lingered stubbornly within Protestant artisan culture. Recalling his 1920s Cumbrian childhood, Norman Nicholson, a tailor‘s son and a Methodist, put it more eloquently than most: We all belonged to the same country. And that country was the Holy Land. The landscape of the Bible was far more familiar to us than the geography of England. We had news of it twice every service in the lessons; the preachers preached about it; the hymns depicted and extolled it. Jerusalem, Jericho, Bethlehem, Canaan, the Sea of Galilee, Mount Carmel, Mount Ararat, Gilead, Moab, the Brook Cherith and cool Siloam‘s shady rill – all these seemed no further from home than, say, the Duddon Valley . . . It was not only that the Bible lands seemed near to home: in some ways they were home. And they looked like home. To me the shepherds keeping watch over their flocks were men like the Watsons of Millom Farm, or the Tysons of Beck Farm, or the Falconers of Water Blean. This recalls the nostalgic particularities of Blake‘s Jerusalem: ‗The Ponds where Boys to bathe delight:/The fields of Cows by Willans farm‘. Stanley Spencer, fired by the Methodism he had known in his youth, found a visual language to express comparable ideas. That the life of Christ should be enacted in the unassuming streets of Cookham seemed to him unremarkable. The wilder reaches of Catholicism occasionally threw up comparable visions. ‗In No Strange Land‘, a religious lyric by Francis Thompson, sees the traffic of Jacob‘s ladder pitched ‗betwixt Heaven and Charing Cross‘, and Christ walking on the water ‗not of Genesareth, but Thames‘. In general, however, nonconformity remained the most fertile source. Dennis Potter, who had experienced a potent version in the mining communities of the Forest of Dean, translated its assumptions into something more threatening, closer to Christian‘s trials in The Pilgrim’s Progress. The scenes where he grew up ‗were the Holy Land – I knew Cannop Ponds by the pit where Dad worked, I knew that was where Jesus walked on water; I knew where the Valley of the Shadow of Death was, that lane where the overhanging trees were . . . I was a coward. At dusk I‘d whistle, going down that particular lane.‘ Potter‘s apprehension of otherworldly encounters that could transform the everyday into strangeness is grounded in this knowledge, and it colours all of his most forceful drama. The Victorian middle-class travellers who actually made their way to Palestine saw things differently, and were inclined to find evidence of what Harriet Martineau called ‗home-feeling‘. They wanted to discover a country which was like their own, and persuaded themselves that the Holy Land fitted the bill. Dean Stanley was struck by ‗the Western, almost the English, character of the scenery . . . The absence of palms and the presence of daisies greatly contributes to this result.‘ Daisies or not, those who went there for reasons other than the cultivation of the mind were much less likely to describe Palestine as a friendly version of England. The soldiers shipped out during the Great War were often disparaging, finding it bleak and uncomfortable – ‗so lacking in trees, foliage, flowers (except for four or five weeks in the year)‘. Conditions were dismal and the fighting hard. They longed to escape. Then it‘s ‘ome to good old Blighty And we‘ll all go down the Strand. A tidy sight more lively, Than this bloomin‘ ‘oly land. The Holy Land as a spiritual destination, the ‗sweet and blessèd country‘ that these working men had learned to revere in Sunday school, was more accommodating in the pages of the Bible than in the hot, fly-blown army camps of Palestine. It was to be found in England, not the Middle East. A thankful soldier, on his way home at last, remarked that ‗the Land of my Dreams is where I started from but I did not know it.‘ What BarYosef makes clear is that the English cared for Jerusalem as an intimate metaphor for salvation, rather than a recalcitrant political and geographical locality. This was a phenomenon that enriched English culture in countless ways, but only added further confusion to its entanglements in the politics of the region." 25: But ye have set at nought all my counsel, and would none of my reproof: Prov.1 chess: Chess: (First level chess) "RAIn" "InDia" “aguacero” Second level chess ( pressing but "wordly" info; important because of its momentum but not likely to be taken seriously by scholars or "philosophers"): Rain (Mortal Kombat) About Rain Originating in Ultimate Mortal Kombat 3, Rain was originally a red herring inserted by the game developers; a character shown in the game's intro sequence who did not actually exist within the game itself. Many MK fans searched for him in vain, with the eventual realization of his status as a joke character (named after a Prince song, Purple Rain) dawning. He would however, soon make an actual appearance in Mortal Kombat Trilogy as a full-fledged character with his own history (that of a traitor to his realm) and moveset, to the delight of many fans, as well as the chagrin of others. His popularity is mixed within the MK fanbase. Storyline Rain is from the ancient realm of Edenia. As a small child, he bore witness to the invasion of his home world at the hands of Shao Kahn. During the chaos that ensued, Rain was smuggled away while his father stayed behind to perform his duties as a general in the Edenian army. Edenia's armies were crushed in the Outworld invasion, and Rain's father was subsequently killed by Kahn. Thousands of years later, Rain mysteriously returned during the invasion of Earthrealm and was attacked by Kahn's extermination squads. Given the choice to fight for Kahn or be killed, he knowingly turned his back on his homeworld, and he chose to side with Shao Kahn. Either out of fear, cowardice, or ulterior motives, he aided Kahn in his plans for the conquest of Earthrealm. Trained in the art of combat, Rain fought whole-heartedly to destroy Earth's warriors. Possible Future As Rain has not appeared in a Mortal Kombat game in years, and Deadly Alliance as well as Deception offered no insights to his whereabouts, details about Rain's fate remain unknown. His Mortal Kombat Trilogy ending stated that Kitana confronted Rain and was able to turn him against the Emperor by informing Rain of his father, an Edenian general's stand against Shao Kahn leading to his subsequent death. After learning this, Rain was furious, and embarked on a one-way suicide mission to stop Kahn. As stated no word since then has surfaced, but an explanation is imminent, as Rain is confirmed to make his return in Mortal Kombat: Armageddon, with a complete redesign (pictured above). 26: I also will laugh at your calamity; I will mock when your fear cometh; Prov.1 chess: ―Life goes on‖ ―Nation‖ ―Birth of a Nation‖ ―La Vida Sigue Igual‖ ―And the Lord shall scatter you among the nations‖ Deut.4: 27 ―By subduing disparate lesser groups the nation has…broadened the capacityfor individual liberty‖ [(―James‖) Arthur S. Miller] ―from A through Z‖ LaNación ―The love of power…and the admiration of it…are both natural to man‖ [(―Giselle G. & King Kong‖) Christopher Morris] 27: When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Prov.1 Chess: ―gray‖ ―caterpillar‖ ―swarm‖ ―Priscilla Doe‖ ―What proper person can be partial/To all those nauseous epigrams of Martial?‖ [(―Fly‖) Byron] I only knew one poet in my life: And this, or something like it, was his way. You saw go up and down Valladolid, A man of mark, to know next time you saw. His very serviceable suit of black Was courtly once and conscientious still, And many might have worn it, though none did: The cloak, that somewhat shone and showed the threads, Had purpose, and the ruff, significance. He walked, and tapped the pavement with his cane, [10] Scenting the world, looking it full in face: An old dog, bald and blindish, at his heels. They turned up, now, the alley by the church, That leads no whither; now, they breathed themselves On the main promenade just at the wrong time. Robert Browning: How It Strikes a Contemporary. 28: Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: Prov.1 chess: ―knack‖ ―knightley‖ ―building‖ ―French‖ You'd come upon his scrutinizing hat, Making a peaked shade blacker than itself Against the single window spared some house Intact yet with its mouldered Moorish work, -Or else surprise the ferrel of his stick [20] Trying the mortar's temper 'tween the chinks Of some new shop a-building, French and fine. R.Browning: How It Strikes a Contemporary. 29: For that they hated knowledge, and did not choose the fear of the LORD: chess: ―pacifier‖ ―Stephen‖ ―Neil‖ ―cliff‖ ―apple cider‖ He stood and watched the cobbler at his trade, The man who slices lemons into drink, The coffee-roaster's brazier, and the boys That volunteer to help him turn its winch. He glanced o'er books on stalls with half an eye, And fly-leaf ballads on the vendor's string, And broad-edge bold-print posters by the wall. R.Browning: How It Strikes a Contemporary. 30: They would none of my counsel: they despised all my reproof. Chess : ―Bordeaux‖ ―vino‖ ―palatable‖ "palatable" gourmet" "pecan" pecan The Pecan (Carya illinoinensis) is a species of hickory native to southeastern North America, from southern Iowa and Indiana south to Texas and Mississippi. It is a deciduous tree, growing to 25–40 m in height, and can be grown approximately from USDA hardiness zones 5 to 9, provided summers are also hot and humid. Ripe pecan nuts on tree Pecan nuts, shelled and unshelled Prov.1 The leaves are alternate, 40–70 cm long, and pinnate with 9–13 (rarely up to 17) leaflets, each leaflet 5–12 cm long and 2–6 cm broad. The flowers are wind-pollinated catkins, and are self incompatible, so two or more wild trees or different cultivars must be present to each other. The fruit is an oval to oblong nut, 2.6–6 cm long and 1.5–3 cm broad, dark brown with a rough husk 3–4 mm thick, which splits off at maturity to release the thin-shelled nut. pollenize The nuts of the Pecan are edible, with a rich, buttery flavor. They can be eaten fresh or used in cooking, particularly in sweet desserts but also in some savory dishes. One of the most common desserts with the pecan as a central ingredient is the pecan pie, a traditional southern U.S. recipe. In addition to the pecan nut, the wood of the pecan tree is also used in making furniture, in hardwood flooring, as well as flavoring fuel for smoking meats. The Pecan is the state tree of Texas. Historically, however, the leading Pecan-producing state in the U.S. has been Georgia. In 2005, Texas overtook Georgia to become the leading producer of pecan nuts in the United States. New Mexico was second, with Georgia, and Oklahoma following next [1]. Outside the United States, pecans are grown in Australia, Brazil, Israel, Mexico, Peru and South Africa. The scientific name is commonly misspelled "illinoensis". The 'correct' pronunciation of pecan is a source of friendly dispute among aficionados. Some people say IPA: [ˈpiˈ.kæn] while others say [pə.ˈk ɑn]. External links Flora of North America: Carya illinoinensis National Center for Home Food Preservation - Home Preservation of Pecans 31: Therefore shall they eat of the fruit of their own way, and be filled with their own devices. Prov.1 Chess : ―chocolate‖ ―switch‖ ―pineapple‖ toggle Last modified: Friday, November 02, 2001 To switch from one setting to another. The term toggle implies that there are only two possible settings and that you are switching from the current setting to the other setting. A toggle switch is a switch that has just two positions. For example, light switches that turn a light on or off are toggle switches. On computer keyboards, the Caps Lock key is a toggle switch because pressing it can have two meanings depending on what the current setting is. If Caps Lock is already on, then pressing the Caps Lock key turns it off. If Caps Lock is off, pressing the Caps Lock key turns it on. Toggle switches also exist in software. For, example a check box in a dialog box is a toggle switch. http://webopedia.internet.com/TERM/T/toggle.html 32: For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. Chess : ―Chase Manhattan Bank‖ ―Lombardy‖ ―rueda de Chicago‖ ―Ferris wheel‖ The Ferris Wheel The Ferris Wheel was the engineering highlight of the exposition and one of the most pervasive, lasting influences of the 1893 fair. The Ferris Wheel was Chicago's answer to the Eiffel Tower, the landmark of the 1889 Paris exhibition. The wheel was created by Pittsburgh, Pennsylvania bridge builder George W. Ferris. Supported by two 140 foot steel towers, its 45 foot axle was the largest single piece of forged steel at the time in the world. The wheel itself had a diameter of 250 feet, a circumference of 825 feet, and the maximum height was 264 feet. It was powered by two 1000 horsepower reversible engines. It had 36 wooden cars that could each hold 60 people. The Ferris Wheel grossed $726,805.50 during its short time in operation, at 50 cents per ride. The profit of approx. $300,000 was of great benefit toward balancing the books of the exposition. The wheel was dismantled in mid-1894, after the fair, and reused at the St. Louis exposition in 1904. The original Ferris Wheel was scrapped in 1906. But, the influence of the engineering and entertainment marvel can be readily seen by the large number of Ferris Wheels of various types at fairs and entertainment grounds around the world. 33: But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. Chess : ―drummer boy‖ ―candy‖ ―Hanzel &Grettel‖ ―well to do‖ ―w w‖: ―Give me the splendid silent sun with all his beams full-dazzling.” Proverbs, chapter 2 Compare with Revised Standard Version: Prov.02 1: My son, if thou wilt receive my words, and hide my commandments with thee; 1fili mi si susceperis sermones meos et mandata mea absconderis penes te 1Mon fils, si tu reçois mes paroles, Et si tu gardes avec toi mes préceptes, 1Figlio mio, se ricevi le mie parole e fai tesoro dei miei comandamenti, 1 Mein Sohn, wenn du meine Reden annimmst und meine Gebote bei dir verwahrst, 1Filho meu, se aceitares as minhas palavras, e entesourares contigo os meus mandamentos, 1 »Hijo mío, si recibes mis palabras y guardas en ti mis mandamientos,[a] 1Сын мой! если ты примешь слова мои и сохранишь при себе заповеди мои, chess : ―barium Ba: At#56‖ ―Baltimore‖ ―Alhambra‖ ―battlements‖ ―BA : Sir Christopher Wren‖ ―Dover‖ : ―The complexity associated with Baroque architecture is also found in the churches designed by Sir Christopher Wren(1632-1723) to replace those destroyed in a catastrophic fire that swept through medieval london in the late summer of 1666, burning itself out after ten days.‖ p.380 U.A. Robin Redbreast: the tradition is that when Our Lord was on His way to Calvary, a robin picked a thorn out of his crown, and the blood which issued from the wound falling on the bird dyed its breast red…. Another fable is that the robin covers the dead with leaves; this is referred to in Webster‘s White Devil, V,I (1612) ―Call for the robin-red-breast and the wren, / Since o‘er shady groves they hover, / And with leaves and flowers they cover / The friendless bodies of unburied men‖ And in the ballad of the Children in the Wood (PERCY‘S RELIQUES): ―No burial this pretty pair / Of any man receives, / Till Robin-red-breast piously / Did cover them with leaves.‖ ―Dover‖: in the profesional slang of English cooks a resurrection pie or any réchauffé is called a dover (do over) ….. ―Cover‖: http://touregypt.net/01dyn01.htm Aha 1st Dynasty : Many people believe that Aha was actually King Menes of Memphis. Menes was the founding king of the 1st Dynasty, and was the first king to unify Upper and Lower Egypt into one kingdom. Ancient Egypt's most predominant form of civilization began with his crowning, and did not end permanently until the beginning of the Roman era, which started with Augustus Caeser. Menes founded the city of Memphis, and chose as its location an island in the Nile, so that it would be easy to defend. He was also the founder of Crocodopolis. During his time, the Egyptian army performed raids against the Nubians in the south and expanded his sphere of influence as far as the First Cataract. His chief wife was Queen Berenib, though she was not the mother of his heir, King Djer, and his mother was probably Neithotepe, if that lady was not also his wife. His death is a mystery, for, according to legend he was attacked by wild dogs and Nile crocodiles in the Faiyum . Aha's tomb resides at Saqqara, the famed necropolis of Memphis. Ba the BA (ba) Prov.2 Appearance: The ba was always portrayed as a human-headed bird, usually a humanheaded falcon. The ba bird was often shown hovering over the deceased's mummy or leaving or entering the tomb at will. Meaning: The word ba is usually translated as "soul" or "spirit". However, ba is probably better translated as "spiritual manifestation." The ba is one of the specific components of the human being as understood in Egyptian thought. In the New Kingdom, the ba was a spiritual aspect of the human being which survived - or came into being - at death. It was endowed with the person's individuality and personality. The ba occasionally revisited the tomb of the deceased, for the dead body was its rightful home. Animals were sometimes thought to be the bau (plural of ba) of deities. At Heliopolis, the bennu bird was called the "ba of Re." At Memphis the Apis bull was worshipped as the ba of Ptah or Osiris. At times, Osiris himself was called the "ba of Re". The ba could also represent anonymous gods or powers. As such, they are occasionally represented in various mythological contexts. They are shown greeting the sun or traveling with it in its barque. In some illustrations of the Book of the Dead, ba birds are shown towing the barque of the sun during its nightly journey through the underworld. These ba birds may represent deities, whether or not they are shown with the curved beards of gods. ―I doubt if Emerson could trundle a wheelbarrow through the streets.” [Thoreau (―No Doubt‖)] Harry S. Truman :33rd Pres. of the U.S. … boxfish : trunkfish: Lactophrys trigonus any of the various tropical marine fishesof the family Ostraciidae, having boxlike armor enclosing the body. truss : Architecture: a bracket; Nautical: an irron fittingby which a lower yard is secured to a mast; British: a bundle of set BAul: weight of straw or hay, generally 60 pounds of new hay, 56 pounds of old hay, or 36 pounds of straw; Engineering: a framework of wooden beams or metal bars, often arranged in triangles, to support a roof , bridge, or similar structure; Medicine: a supportive device worn to prevent enlargement of a hernia or the return of a reduced hernia; 7. a compact cluster of flowers at the end of a stalk. true: The horseshoe crab is not a true crab. spar extending forward from the stem of a ship. bauprés: bowsprit:(diaspora-sperm-spora-spread) : a Raúl-Paul 2: So that thou incline thine ear unto wisdom, and apply thine heart to understanding; 2 ut audiat sapientiam auris tua inclina cor tuum ad noscendam prudentiam 2 Si tu rends ton oreille attentive à la sagesse, Et si tu inclines ton coeur à l'intelligence; 2 prestando orecchio alla sapienza e inclinando il cuore all'intendimento; 2 haciendo estar atento tu oído a la sabiduría; si inclinas tu corazón a la prudencia, 2 indem du der Weisheit dein Ohr leihst, dein Herz dem Verständnis zuwendest, 2para fazeres atento ã sabedoria o teu ouvido, e para inclinares o teu coração ao entendimento; 2 так что ухо (ear) твое сделаешь внимательным (heed) к мудрости (wisdom) и наклонишь сердце твое к размышлению Mark 4:28 ―For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.‖ chess: ―blessings‖ ―grain‖ ―corn‖ bridges and pits (NASCAR): “This is the valiant Cornish man/ That slew the giant Cormoran. Jack the Giant-killer This is the inscription in the belt Jack received from King Arthur. "LittleRock" "Cornwall" "NASCAR" Voilâ! I think I have found a good strategic grounding that justifies in a noble way the giant success of NASCAR! *Rereading Prov.2:2 (re#221) and musing about it I lighted upon LittleRock, Ark, that combined with Mark4:28, lead me to corn and loose small things like "pebbles" or coins. Which led me to check in Brewer's Phrase & Fable Dictionary what I could find in relation to corn ("serendipity" at its fullest) and I lighted upon this, just right before corn and Cornwall Cormoran. The Cornish giant, who in the nursery tale fell into a pit dug by Jack the giantkiller. For this doughty achievement Jack received a belt from King Arthur, with this inscription-This is the valiant Cornish man That slew the giant Cormoran. Jack the Giant-killer. Prov.2 Then I brought myself to the fact that this wonderful "chess game" we are playing we are always fighting the accusations the enemies of the Lord are always bringing against His People (Him). And how in their minds we are always the "Goliath" and they the noble "David" and then I thought how business success necessarily brings growth and some times unbelievable growth. The I saw how NASCAR can be a good vaccination against this fallacy and to bring a large "critical mass" of people to sit in the place of being accused just for doing the right thing and how they wouldn't go for that thwarted perspective. So that is great corn on the cob, my southerners!NASCAR! A brief time in the pits!Hi PastGoal! Hi Danika! Jeff Gordon Prov.2 *Of course in a wordly way the success of NASCAR has to do with supply and demand, but behind supply and demand we have people with hearts making decisions, and I believe that this ultimately touches with the light of the Holy Spirit and God's plan for his People! ―diagonal: BaBy‖ aBBey abbey, monastic house, especially among Benedictines and Cistercians, consisting of not less than 12 monks or nuns ruled by an abbot or abbess. Many abbeys were originally self-supporting. In the Benedictine expansion after the 8th cent., abbeys were often important centers of learning and peaceful arts and, like Fulda, were sometimes the nuclei of future towns. The buildings surround a church and include a dormitory, refectory, and guest house, all surrounded by a wall. The courtyard, derived from the Roman atrium, was a usual feature, as was the cloister or arcade surrounding the court. Cluniac abbeys were always ornate, Cistercian ones notably bare. The Carthusians with their special polity developed an altogether different structure called the charterhouse. http://www.answers.com/abbey?gwp=11&ver=1.1.2.381&method=3 Hymn to the Nile, c. 2100 BCE Prov.2 Hail to thee, O Nile! Who manifests thyself over this land, and comes to give life to Egypt! Mysterious is thy issuing forth from the darkness, on this day whereon it is celebrated! Watering the orchards created by Re, to cause all the cattle to live, you give the earth to drink, inexhaustible one! Path that descends from the sky, loving the bread of Seb and the first-fruits of Nepera, You cause the workshops of Ptah to prosper! Lord of the fish, during the inundation, no bird alights on the crops. You create the grain, you bring forth the barley, assuring perpetuity to the temples. If you cease your toil and your work, then all that exists is in anguish. If the gods suffer in heaven, then the faces of men waste away. Then He torments the flocks of Egypt, and great and small are in agony. But all is changed for mankind when He comes; He is endowed with the qualities of Nun. If He shines, the earth is joyous, every stomach is full of rejoicing, every spine is happy, every jaw-bone crushes (its food). Prov.2 He brings the offerings, as chief of provisioning; He is the creator of all good things, as master of energy, full of sweetness in his choice. If offerings are made it is thanks to Him. He brings forth the herbage for the flocks, and sees that each god receives his sacrifices. All that depends on Him is a precious incense. He spreads himself over Egypt, filling the granaries, renewing the marts, watching over the goods of the unhappy. He is prosperous to the height of all desires, without fatiguing Himself therefor. He brings again his lordly bark; He is not sculptured in stone, in the statutes crowned with the uraeus serpent, He cannot be contemplated. No servitors has He, no bearers of offerings! He is not enticed by incantations! None knows the place where He dwells, none discovers his retreat by the power of a written spell. Prov.2 No dwelling (is there) which may contain you! None penetrates within your heart! Your young men, your children applaud you and render unto you royal homage. Stable are your decrees for Egypt before your servants of the North! He stanches the water from all eyes and watches over the increase of his good things. Where misery existed, joy manifests itself; all beasts rejoice. The children of Sobek, the sons of Neith, the cycle of the gods which dwells in him, are prosperous. No more reservoirs for watering the fields! He makes mankind valiant, enriching some, bestowing his love on others. None commands at the same time as himself. He creates the offerings without the aid of Neith, making mankind for himself with multiform care. Prov.2 He shines when He issues forth from the darkness, to cause his flocks to prosper. It is his force that gives existence to all things; nothing remains hidden for him. Let men clothe themselves to fill his gardens. He watches over his works, producing the inundation during the night. The associate of Ptah . . . He causes all his servants to exist, all writings and divine words, and that which He needs in the North. Prov.2 It is with the words that He penetrates into his dwelling; He issues forth at his pleasure through the magic spells. Your unkindness brings destruction to the fish; it is then that prayer is made for the (annual) water of the season; Southern Egypt is seen in the same state as the North. Each one is with his instruments of labor. None remains behind his companions. None clothes himself with garments, The children of the noble put aside their ornaments. Prov.2 The night remains silent, but all is changed by the inundation; it is a healing-balm for all mankind. Establisher of justice! Mankind desires you, supplicating you to answer their prayers; You answer them by the inundation! Men offer the first-fruits of corn; all the gods adore you! The birds descend not on the soil. It is believed that with your hand of gold you make bricks of silver! But we are not nourished on lapis-lazuli; wheat alone gives vigor. A festal song is raised for you on the harp, with the accompaniment of the hand. Your young men and your children acclaim you and prepare their (long) exercises. You are the august ornament of the earth, letting your bark advance before men, lifting up the heart of women in labor, and loving the multitude of the flocks. Prov.2 When you shine in the royal city, the rich man is sated with good things, the poor man even disdains the lotus; all that is produced is of the choicest; all the plants exist for your children. If you have refused (to grant) nourishment, the dwelling is silent, devoid of all that is good, the country falls exhausted. Prov.2 O inundation of the Nile, offerings are made unto you, men are immolated to you, great festivals are instituted for you. Birds are sacrificed to you, gazelles are taken for you in the mountain, pure flames are prepared for you. Sacrifice is metle to every god as it is made to the Nile. The Nile has made its retreats in Southern Egypt, its name is not known beyond the Tuau. The god manifests not his forms, He baffles all conception. Prov.2 Men exalt him like the cycle of the gods, they dread him who creates the heat, even him who has made his son the universal master in order to give prosperity to Egypt. Come (and) prosper! Come (and) prosper! O Nile, come (and) prosper! O you who make men to live through his flocks and his flocks through his orchards! Come (and) prosper, come, O Nile, come (and) prosper! Prov.2 Source: From: Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University Research Extension Co., 1907), Vol. I: The Ancient World, pp. 79-83. Prov.2 3: Yea, if thou criest after knowledge, and liftest up thy voice for understanding; chess: chess: “Cologne cathedral" "Stonehenge" "Windows" http://en.wikipedia.org/wiki/Cologne_Cathedral Three years after this, he himself [Constantine, King of Britain]…was killed by Conan, and buried close by Uther Pendragon (OBADIAH) within the structure of stones, which was set up with wonderful art not far from Salisbury, and called in the English tongue, Stonehenge. GEOFFREY OF MONMOUTH: Historia Britonum, XI, iv Prov.2 4: If thou seekest her as silver, and searchest for her as for hid treasures; Prov.2 Chess: "Robert Redford's opera" Henri Matisse: The Dessert: Harmony in Red The Dessert: Harmony In Red (1908) by Henri Prov.2 Walt Whitman Song of Myself 14. 1 I celebrate myself, and sing myself, And what I assume you shall assume, For every atom belonging to me as good belongs to you. I loafe and invite my soul, I lean and loafe at my ease observing a spear of summer grass. My tongue, every atom of my blood, form'd from this soil, this air, Born here of parents born here from parents the same, and their parents the same, I, now thirty-seven years old in perfect health begin, Hoping to cease not till death. Creeds and schools in abeyance, Retiring back a while sufficed at what they are, but never forgotten, I harbor for good or bad, I permit to speak at every hazard, Nature without check with original energy 5: Then shalt thou understand the fear of the LORD, and find the knowledge of God. Chess: ―Bee‖ ―Gs‖ ―vision‖ ―SCIENCE ILLUSTRATED; In the Lab, a Dazzling Feat of Vision, Complete With 8,370 By AL GRANBERG Published: May 9, 2006 Lenses Inspired by the compound eyes of insects like bees, a team of scientists at the University of California, Berkeley, have devised a method of manufacturing pinhead-size artificial compound eyes, each containing thousands of lightguiding channels with their own miniature lenses. These artificial eyes could have widespread photographic, military and medical applications. Here is how the researchers did it.‖NYT bee (mythology) In the ancient Near East and throughout the Aegean world, bees were seen as a bridge between the natural world and the underworld. Bees were carved on tombs. The Mycenaean tholos tombs even took the form of beehives….The Homeric Hymn to Apollo acknowledges that Apollo's gift of prophecy first came to him from three bee-maidens…The name "Merope" seems to mean "honey-faced" in Greek, thus "eloquent," but surely at an earlier level her "face" was a bee-mask. Cretan bee-masked priestesses appear on Minoan seals. One of the mythographers recalled the tradition that "Merope" was the "bee-eater" in the old Minoan tongue, before the Hellenes came to the Aegean.. bee (mythology) In the ancient Near East and throughout the Aegean world, bees were seen as a bridge between the natural world and the underworld. Bees were carved on tombs. The Mycenaean tholos tombs even took the form of beehives.Hyrai in Boeotia, Greece, the birthplace of Orion, was an ancient place mentioned in Homer's catalogue of the ships that set forth to fetch Helen home from Troy. Like some other archaic names of Greek cities, such as Athens or Mycenae, Hyrai is plural, a name that once had evoked the place of "the sisters of the beehive." Prov.2 Winged, armed with toxin, creators of the fermentable honey, seemingly parthenogenetic in their immortal hive, bees were emblems of Potnia, the Minoan-Mycenaean "Mistress" older than Demeter, who might sometimes be called "the pure Mother Bee." Other Hellenic embodiments of the Great Mother: Cybele, Rhea the Earth Mother, and the archaic Artemis as she was honored at Ephesus. Pindar remembered that the Pythian pre-Olympic priestess of Delphi remained "the Delphic bee" long after Apollo had usurped the ancient oracle and shrine. The Homeric Hymn to Apollo acknowledges that Apollo's gift of prophecy first came to him from three bee-maidens. Prov.2 Bee-keeping was a Minoan craft, and the fermented honey-drink was the old Cretan intoxicant, older than wine. The proto-Greek invaders did not bring the art of bee-keeping with them. Homer saw bees as wild, never tame, as when the Achaeans issued forth from their ship encampment "like buzzing swarms of bees that come out in relays from a hollow rock" (Iliad, book II). Long after Knossos fell, for two thousand years, the classical Greek tongue preserved "honey-intoxicated" as the phrase for "drunken." Prov.2 Main article: Merope. The name "Merope" seems to mean "honey-faced" in Greek, thus "eloquent," but surely at an earlier level her "face" was a bee-mask. Cretan bee-masked priestesses appear on Minoan seals. One of the mythographers recalled the tradition that "Merope" was the "bee-eater" in the old Minoan tongue, before the Hellenes came to the Aegean. This name Merope figures in too many isolated tales for "Merope" to be an individual. Instead the "Merope" must denote a position as priestess of the Goddess. But surely Merope the "bee-eater" is unlikely to be always a bee herself. Though there is a small Mediterranean bird called the Bee-Eater, which was known under that name to Roman naturalists Pliny and Aelian, this Bee-Eater is most likely to have been a She-Bear, a representative of Artemis. The goddess was pictured primitively with a she-bear's head herself, and the bear remained sacred to Artemis into classical times. At a festival called the Brauronia, pre-pubescent girls were dressed in honey-colored yellow robes and taught to perform a bear dance. Once they had briefly served Artemis in this way, they would be ready to be married. In later times, a Syriac Book of Medicine recommends that the eye of a bear, placed in a hive, makes the bees prosper. The bear's spirit apparently watches over the hive, and this was precisely the Merope's role among the Hyrai at Chios. http://www.answers.com/topic/bee-mythology?method=22 Prov.2 As you can see to many it would be adventitious the obvious connection to me between: Being(BE), Egypt(E), bee and see and why Herodotus mentions the Pilgrimage of the Greek Elite to Ancient Sites (sights) in Egypt. (Just a dab in the REAL archeogenesis of the English Language!) Prov.2 greetings, "Hero . US" 6: For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. Prov.2 Chess: ―Book-boca‖ ―beef‖ ―Os: mouth---Iris:messenger” Beef Ox(O.Fr. boef)Like mutton (O.Fr.moton) it is a reminder of the period after the Norman Conquest when the Saxon was the servant of the conquerors. The former is Norman, and the latter Saxon. The Normans had the cooked meat, and when set before them used the word they were accustomed to. The Saxon was the herdsman, and while the beast was under his charge called it by its Saxon name. ―Old Alderman Ox continues to hold his Saxon title while he is under the charge of serfs and bondsmen; but becomes Beef, a fiery French gallant, when he arrives before the worshipful jaws that are destined to consume him.‖- Ivanhoe. Weaver's beef of Colchester, i.e. sprats, caught abundantly in the neighbourhood. (Fuller: Worthies.) Beefeaters Yeomen of the Guard in the royal household, appointed, in 1485, by Henry VII., to form part of the royal train in banquets and other grand occasions. The old theory was that the word means ―an attendant on the royal buffets,‖ Anglicised into buffeters or buffeteers, and corrupted into Beefeaters; but Professor Skeat says no such word as buffeter has yet been found in any book; nor does buffetier exist in French. A plausible reply to this objection is that the word may have got corrupted almost ab initio in those unlettered days; and the earliest quotation of ―Beefeater,‖ already adduced, is above 150 years from the institution of the force, and even then the allusions are either satirical or humorous: as ―Begone, yee greedy beefe-eaters, y' are best‖ (Histriomastix, iii. 1; A.D. 1610); ―Bows, or Beefeaters, as the French were pleased to terme us‖ (1628); ―You beef-eater, you saucy cur‖ (1671). Not one of the quotations fixes the word on the Yeomen of the Guard, and that the English have been called Beefeaters none will deny. Even if the allusion given above could be certainly affixed to Yeomen of the Guard it would only prove that 150 or 160 years after their establishment in the palace they were so called (corruptly, humorously or otherwise). Prov.2 Arguments in favour of the old derivations: (1) Certainly Henry VII. himself did not call these yeomen ―beef-eaters.‖ He was as much French as Welsh, and must have been familiar with the buffet (bu-fey); he had no spark of humour in his constitution, and it is extremely doubtful whether beef was a standing dish at the time, certainly it was not so in Wales. We have a good number of menus extant of the period, but beef does not appear in any of them. (2) We have a host of similar corruptions in our language, as Andrew Macs (q.v.), Billyruffians (see Bellerophon), Bull and Mouth (q.v.), Charles's Wain (q.v.), Bag-o'-Nails, Goat and Compasses, Sparrow-grass (asparagus), ancient (ensign), lutestring (lustring, from lustre), Dog-cheap (god-kepe, i.e. a good bargain), and many more of the same sort. Prov.2 (3) There can be no doubt that the ―beefeaters‖ waited at the royal table, for in 1602 we read that ―the dishes were brought in by the halberdiers [beefeaters], who are fine, big fellows‖ (quoted in Notes and Queries, February 4th, 1893, p. 86). (4) If beef was a general food in the sixteenth century, which is extremely doubtful, it would be supremely ridiculous to call a few yeomen ―eaters of beef,‖ unless beef was restricted to them. In the present Argentine Republic, beef dried, called ―jerked beef,‖ is the common diet, and it would be foolish indeed to restrict the phrase ―eaters of jerked beef‖ to some halfscore waiters at the President's table. (5) That the word buffeteer or buffetier is not to be found (in the English sense) in anyFrench author, does not prove that it was never used in Anglo- French. We have scores of perverted French words, with English meanings, unrecognised by the French; for example: encore, double entendre, surtout (a frock coat), epergne, and so on. Prov.2 (6) Historic etymology has its value, but, like all other general rules, it requires to be narrowly watched, or it may not unfrequently over-ride the truth. Historically, Rome comes from Romulus, Scotland from Scota or Scotia, Britain from Brutus. All sorts of rubbishy etymology belong to the historic craze. Beefeaters. Yeomen Extraordinary of the Guard appointed as warders of the Tower by Edward VI. They wear the same costume as the Yeomen of the Guard mentioned above. (See Buphagos.) Prov.2 owed its origin to an accidental dinner taken by Lord Peterborough in the scene-room of Rich, over Covent Garden Theatre. The original gridiron on which Rich broiled the peer's steak is still preserved in the palladium of the club, and the members have it engraved on their buttons. (History of the Clubs of London.) Prov.2 Beef-steak Club or Milor Beefington, a character in Canning's mock tragedy, The Rovers, a burlesque, in the Anti-Jacobin, on the sentimental German dramas of the period. Casimere is a Polish emigrant, and Beefington an English nobleman, exiled by the tyranny of King John. Beefington http://www.bibliomania.com/2/3/255/frameset.html Prov.2 7: He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. Prov.2 Chess: ―Starbucks‖ ―Puntarenas‖ ―San Marcos de Tarrazú y Santa María de Dota‖ ―coffe bag:saco:costal‖ ―Twain:bag:Alvaro Dobles: Ignacio Santos y Jorge Vargas) La Ruta de los Santos (El Empalme - Aserrí)Luego de 9 kms de recorrido hay un balcón (2100 msnm) desde donde se aprecia por primera vez Sta. María de Dota, en este punto el panorama permite comprender la magnitud del descenso que nos espera, caracterizado por fuertes pendientes y curvas muy pronunciadas que exigen conducir con suma precaución, pues aunque la carretera es ancha y en excelentes condiciones, cualquier descuido podría convertirse en un serio percance. Aparece pronto la primera plantación de café (km 10; 2000 msnm), a partir de aquí el paisaje es dominado totalmente por cafetales, principal actividad económica de la región; el café de Los Santos es considerado el mejor de Costa Rica en cuanto a calidad; siendo la actividad determinante del auge económico en los cantones que forman la zona (Dota, Tarrazú , León Cortés y Acosta). http://www.guiascostarica.com/ruta025.htm Take Heed How You Build 1 Cor 3:10 (KJV) According to the grace of God given to me, like a skilled master builder I laid a foundation, and another man is building upon it. Let each man take care how he builds upon it. Many people define grace as unmerited favor. A more accurate definition is found in the translation of the Greek word for grace, which is charis. It means the Divine influence upon the heart, and its reflection in the life. Now, grace becomes both a gift and an action. Let it become personal for a moment – ―Grace is Christ‘s influence upon my heart, and how I reflect it in my day to day living.‖ Paul tells us he used that Divine influence like a skilled master builder and laid a foundation, upon which another man should build. Paul recognized not only that he himself was unable to create the entire structure, but also that he desired to do only that portion which God had given him to complete. Many times, we want to move ahead of God. We want to do it all. ―I am ready to go out and save the world, as God called me to do!‖ There is an exuberance of enthusiasm, but a deficiency of wisdom. Seek the Lord to discover what Divine influence He has laid upon your heart, and how to reflect that influence in your life. How did Paul become skilled? There is no other way to become a skilled master builder except to build many buildings. One who is skilled is one who has studied his craft. He has watched those who have built before him, and observed their work. He has obtained wisdom from those wiser and more skillful than him. He has made his share of mistakes, and learned from them. The key to wise and skillful building is listening to the direction He gives you. You must listen, and listen further for the latter, distinct Voice. Once you learn your craft, He will expect you to perform your part with skill and wisdom. Take heed how you build. 8: He keepeth the paths of judgment, and preserveth the way of his saints. Prov.2 Chess: ―freedom‖ ―Nino Bravo‖ ―Leo‖ Bauhaus Bauhaus is the common term for the Staatliches Bauhaus, an art and architecture school in Germany that operated from 1919 to 1933, and for the approach to design that it developed and taught. The most natural meaning for its name (related to the German verb for "build") is Architecture House. Bauhaus style became one of the most influential currents in Modernist architecture. Etymology Early Hindu astronomers knew it as Asleha and as Sinha, the Tamil Simham but later, influenced by Greece and Rome, as Leya or Leyaya, from the word Leo, as the Romans commonly called it. wrote it as Herculeus Leo and Violentus Leo. Bacchi Sidus (Star of Bacchus) was another of its titles, the god always being identified with this animal, and its shape the one often adopted by him in his numerous transformations, while a lion's skin was his frequent dress. But Manilius had it Jovis et Junonis Sidus (Star of Jove and Juno), as being under the guardianship of these deities, perhaps appropriately considering its regal character, especially that of its lucida. Ovid The Persians called it Ser or Shir; the Turks, Artan; the Syrians, Aryo; the Jews, Arye; and the Babylonians, Aru — all meaning a lion. In Euphratean astronomy it was additionally known as Gisbar-namru-sa-pan, variously translated, but by Bertin, as the Shining Disc which precedes Bel, "Bel" being our Ursa Major, or in some way intimately connected therewith. Prov.2 Symbol Hevelius' drawing of Leo, 1690 The adoption of this animal's form for the zodiac sign has been attributed to the fact that when the Sun was among its stars in midsummer the lions of the desert left their accustomed haunts for the banks of the Nile, where they could find relief from the heat in the waters of the inundation. Pliny wrote that the Egyptians worshipped the stars of Leo because the rise of their great river was coincident with the Sun's entrance among them. For the same reason the Sphinx is said to have been sculpted with Leo's body and the head of the adjacent Virgo, although Egyptologists maintain that this head represented one of the early kings, or the god Harmachis. Distinct reference is made to Leo in an inscription of the walls of the Ramesseum at Thebes, which, like the Nile temples generally, was adorned with the animal's bristles, while on the planisphere of Dendera its figure is shown standing on an outstretched serpent. The Egyptian stellar Lion, however, comprised only a part of ours, and in the earliest records some of its stars were shown as a knife, as they now are as a sickle. Kircher gave its title there as Πιμεντεκεων, Cubitus Nili. Prov.2 The astrological symbol has been supposed to portray the animal's mane, but it also might be the animal's tail. Gaius Julius Hyginus's writing published in 1488 and Albumasar's in 1489 showing this latter member of extraordinary length, twisting between the hind legs and over the back, Hyginus's manuscript properly locating the star Denebola in the end. But the International Dictionary says that this symbol is a corruption of the initial letter of Λεων (Leon). Félix Lajard's Cultes de Mithra mentions the hieroglyph of Leo as among the symbols of Mithraic worship, but how their Lion agreed, if at all, with ours is not known. Prov.2 In Greek mythology, it was identified as the Nemean Lion (and may have been a source of the tale) which was Astrology Main article: Leo (astrology) The Western astrological sign Leo of the tropical zodiac (July 23 – August 22) differs from the astronomical constellation and the Hindu astrological sign of the sidereal zodiac (August 10 – September 15). In some cosmologies, Leo is associated with the classical element Fire, and thus called a Fire Sign (with Aries and Sagittarius). Leo is also one of the Fixed signs (along with Taurus, Scorpio, and Aquarius). It is the domicile of the Sun. The Egyptian pharaoh Nechepso, and his priest Petosiris, taught that at the creation of the world the Sun rose here near Denebola, and hence Leo was Domicilium Solis, the emblem of fire and heat, and the "House of the Sun". Each astrological sign is assigned a part of the body, viewed as the seat of its power. Leo rules the heart and spine killed by Heracles during one of his twelve labours, and subsequently put into the sky. Prov.2 Alchemy In the symbolism of alchemy, Leo denoted the absorption or assimilation of one substance by another. 9: Then shalt thou understand righteousness, and judgment, and equity; yea, every good path. Prov.2 Chess: ―licensed‖ ―architecture‖ Architecture (from Latin, architectura and ultimately from Greek, αρχιτεκτων, "a master builder", from αρχι- "chief, leader" and τεκτων, "builder, carpenter")[1] is the art and science of designing buildings and structures. A wider definition would include within its scope the design of the total built environment, from the macrolevel of town planning, urban design, and landscape architecture to the microlevel of creating furniture. Architectural design usually must address both feasibility and cost for the builder, and function and aesthetics for the user. Prov.2 In modern usage, architecture is the art and discipline of creating an actual, or inferring an implied or apparent plan of any complex object or system. The term can be used to connote the implied architecture of abstract things such as music or mathematics, the apparent architecture of natural things, such as geological formations or the structure of biological cells, or explicitly planned architectures of human-made things such as software, computers, enterprises, and databases, in addition to buildings. In every usage, an architecture may be seen as a subjective mapping from a human perspective (that of the user in the case of abstract or physical artifacts) to the elements or components of some kind of structure or system, which preserves the relationships among the elements or components. Prov.2 Planned architecture often manipulates space, volume, texture, light, shadow, or abstract elements in order to achieve pleasing aesthetics. This distinguishes it from applied science or engineering, which usually concentrate more on the functional and feasibility aspects of the design of constructions or structures. Prov.2 In the field of building architecture, the skills demanded of an architect range from the more complex, such as for a hospital or a stadium, to the apparently simpler, such as planning residential houses. Many architectural works may be seen also as cultural and political symbols, and/or works of art. The role of the architect, though changing, has been central to the successful (and sometimes less than successful) design and implementation of pleasingly built environments in which people live. Prov.2 Scope According to the very earliest surviving work on the subject, Vitruvius' De architectura, good buildings satisfy three core principles: Firmness, Commodity, and Delight[2]; architecture can be said to be a balance and coordination among these three elements, with none overpowering the others. A modern day definition sees architecture as addressing aesthetic, structural and functional considerations. However, looked at another way, function itself is seen as encompassing all criteria, including aesthetic and psychological ones. Prov.2 Architecture is an interdisciplinary field, drawing upon mathematics, science, art, technology, social sciences, politics, history, and philosophy. Vitruvius states: "Architecture is a science, arising out of many other sciences, and adorned with much and varied learning: by the help of which a judgement is formed of those works which are the result of other arts." He adds that an architect should be well versed in fields such as music and astronomy. Philosophy is a particular favourite; in fact the approach of an architect to their subject is often called their philosophy. Rationalism, empiricism, structuralism, poststructuralism, and phenomenology are some topics from philosophy that have influenced architecture. Prov.2 10: When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; Prov.2 Chess: "Metaphore" ―K: kappa‖ ―Hawthorne‖ The Theogony of Hesiod translated by Hugh G. Evelyn-White [1914] (ll. 1-25) From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon, and dance on soft feet about the deep-blue spring and the altar of the almighty son of Cronos, and, when they have washed their tender bodies in Permessus or in the Horse's Spring or Olmeius, make their fair, lovely dances upon highest Helicon and move with vigorous feet. Thence they arise and go abroad by night, veiled in thick mist, and utter their song with lovely voice, praising Zeus the aegis- holder and queenly Hera of Argos who walks on golden sandals http://en.wikisource.org/wiki/Theogony Calliope(She of the noble voice': Calliope is queen of Epic poetry.) : who is the chiefest of them all, for she attends on worshipful princes: whomsoever of heavennourished princes the daughters of great Zeus honour, and behold him at his birth, they pour sweet dew upon his tongue, and from his lips flow gracious words. (Hesiod: Theogony) 11: Discretion shall preserve thee, understanding shall keep thee: Prov.2 Chess : ―bk" "Escazú" "Manantial" "baker" ―Baker Street‖ "apple pie" "pie" "Americana" "jacket" "choicest" "Abilene" 12: To deliver thee from the way of the evil man, from the man that speaketh froward things; Chess : ―ball‖ ―ballroom dance‖ ―Michael Ballack‖ bal·lot (băl'ət) n. A sheet of paper or a card used to cast or register a vote, especially a secret one. The act, process, or method of voting, especially in secret. A list of candidates running for office; a ticket. The total of all votes cast in an election. The right to vote; franchise. A small ball once used to register a secret vote. intr.v., -lot·ed, -lot·ing, -lots. To cast a ballot; vote. To draw lots. [Italian ballotta, a small ball used to register a vote, diminutive of dialectal balla, ball, of Germanic origin.] balloter bal'lot·er n. 13: Who leave the paths of uprightness, to walk in the ways of darkness; Prov.2 Chess: ―boom‖ Nautical. A long spar extending from a mast to hold or extend the foot of a sail. A long pole extending upward at an angle from the mast of a derrick to support or guide objects being lifted or suspended. A barrier composed of a chain of floating logs enclosing other free-floating logs, typically used to catch floating debris or to obstruct passage. A floating barrier serving to contain an oil spill. A long movable arm used to maneuver and support a microphone. A spar that connects the tail surfaces and the main structure of an airplane. A long hollow tube attached to a tanker aircraft, through which fuel flows to another aircraft being refueled in flight. tr.v., boomed, boom·ing, booms. To move or position using a crane: ―The renegade logs somehow escaped while . . . the logs were boomed up into the mile-long rafts that ply these channels‖ (Jack Weatherford). Prov.2 14: Who rejoice to do evil, and delight in the frowardness of the wicked; Prov.2 Chess: ―Leo Benhacker‖ ―big ben cock‖ ―alarm‖ ―bien‖ ―well‖ ―Wellington‖ ―Dien Bien Phu‖ ―BN‖ ―bonanza‖ ― Buenaventura‖ 15: Whose ways are crooked, and they froward in their paths: Prov.2 Chess: "BO" "boots" "Robert Wagner" "booby trap" "booth" ―boots‖ 16: To deliver thee from the strange woman, even from the stranger which flattereth with her words; Prov.2 chess: ―The Monument‖ ―Constantinople‖ ―The Little Mermaid‖ 17: Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Prov.2 Chess: ―railroad‖ ―BQ‖ ―Rimas y Leyendas‖ ―Becquer‖ ―because‖ Becquerel‖ ―Bacchus‖ In a fixed mass of radioactive material, the number of becquerels changes with time. In some circumstances, amounts of radioactive material are given after adjustment for some period of time. For example, one might quote a ten-day adjusted figure, that is, the amount of radioactivity that will still be present after ten days. This de-emphasizes shortlived isotopes. http://en.wikipedia.org/wiki/Becquerel G.A. Becquer http://es.wikipedia.org/wiki/ 18: For her house inclineth unto death, and her paths unto the dead. Prov.2 Chess: ―BR‖ ―La Romana‖ ―weights & measures‖ ―braid‖ ―Bragg‘s law‖ ―Independence‖ Definition 1: Freedom from control by outside agents or influence, self-reliance, self-governance. the day we celebrate the proclamation of our independence from Great Britain in our aptly named Declaration of Independence, signed down the road from yourDictionary in Philadelphia on July 4, 1776 by 56 courageous men. As we celebrate the 4th of July we should be sure to offer a toast to France and its people, whose aid was critical in winning our independence. Let us remember how LaFayette and Rochambault fought alongside Washington in the final days of the Revolutionary War, while Admiral DeGrasse's fleet prevented Cornwallis from escaping from Yorktown. In 1778 France became the first nation to recognize the United States. It supplied us with uniforms, arms, and the credit with which we paid for them. The very symbol of our independence, the Statue of Liberty, was a gift of the French. Etymology: "Independent" is composed of in- "un-, not" + dependent. "Dependent" comes from the Latin present participle "depend-ens" from dependere "to hang from, depend." This verb contains de- "from" and pendere "to hang," akin to Latin pondo "by weight" from which we borrowed "pound." Pondere "to weigh, ponder" is the origin of this word. The English word "spin" comes from the same root, *(s)pen-, with an [s] that is sometimes there, sometimes not. The Old English word "spithra" was originally spinthra "spinner." Today it is "spider." ―Spider‖ 19: None that go unto her return again, neither take they hold of the paths of life. Prov.2 Chess: ―BS‖ ―beso‖ ―bassoon‖ ―basset‖ ―bass‖ ―ebb and flow‖ ―Prince of Tides‖ Edgar Degas: Woman with Chrisanthemums ―¡uyuyuuyyyyy baajuuuuura!‖ 20: That thou mayest walk in the way of good men, and keep the paths of the righteous. Prov.2 Chess: "BT" "Edgar Degas" "fuel" "Ben Cartwright" "butter" "Energizer bunny"(batteries" "Mayan: Zac bel: white road...Belize: bel:Mayan word for road hence maybe man on the road: walker" (remember Mayan vigesimal system of numbering) Energizer Bunny The Energizer Bunny is the marketing icon and mascot of Energizer batteries. It is a pink bunny rabbit that beats a drum while wearing shades and blue sandals. It has been appearing in television commercials since 1989. The Energizer Bunny only appears in North America, due to the rival Duracell Bunny, of which Energizer Bunny is a parody, that is used in Europe. 21: For the upright shall dwell in the land, and the perfect shall remain in it. Prov.2 Chess: ―BU‖ ―bug‖ ―debugging‖ ―tantor‖ "bueno" "burst" ―Pamplona‖: The name "Navarre" derives from nava a common name for a flat valley surrounded by hills (compare Las Navas de Tolosa) and Basque herri, a region or country. The name "Navarra" began to appear towards the end of the Visigoth epoch in Spain in the 7th century. http://en.wikipedia.org/wiki/Kingdom_of_Navarre The Secrets of Despeñaperros. The dramatic gateway to Andalusia is a wild region just waiting to be explored . Secretes of Despeñaperros 22: But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it. Chess: ―BV‖ ―Sandy Hook‖ ―Puntarenas‖ ―beaver‖ ―castor‖ ―Amsterdam‖ Sands: 1Kings4:29 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. Proverbs, chapter 3 Compare with Revised Standard Version: Prov.03 1: My son, forget not my law; but let thine heart keep my commandments: chess: ―chest: The Ark of the Covenant‖ ―coRAson‖ hoof: “A nymph, to whom all hoofed Satyrs knelt;” John Keats: Lamia l.14 ―br east‖ ―bend‖ Prov.3 ―who‖ Ellie's Theories The Ark is a metaphor for a container - or box - vessel which contains a source of creational light or energy - a consciousness that looks like a sphere of pulsating white light. There are many metaphors here - all needed to help us remember who we are as soul sparks. We exist 'inside the box' - the virtual reality grid program created by this consciousness. We are created by that energy of light. We are soul sparks that spiral an aspect of our consciousness into third dimension frequency to experience. Golden Mean - Pi Ratio - Conscious Awareness - Sacred Geometry The Ark is the box. Human consciousness is increasing - faster ―flamingo‖ ―cat‖ ―Chichén Itzá‖ ―c hild‖ ―Henry James‖ ―hold‖ ―abrazo‖ ―chile‖ ―Chicago‖ ―Colorado‖ ―hundred‖ ―coors‖ ―100 rs‖ ―coo k‖ ―The Seacook : Treasure Island‖ … “When we got to First Street, just opposite Wendell Place, the old headquarters of the family, I said as casually as I could, „Well , I‟ll have some chili at Flor de Méjico,‟ he said.” JAMES A. MICHENER: Centennial 1. THE COMMISSION p.24 2: For length of days, and long life, and peace, shall they add to thee. Prov.3 chess: ―CB‖ ―Cuba‖ ―ceiba‖ ―cubo: garita on wall of fortress‖ ―Cobá‖ The word Ark comes from the Hebrew word 'Aron', which means a chest or box. Its dimensions are described by the bible as 2.5 cubits by 1.5 cubits by 1.5 cubits (62.5 inches by 37.5 inches by 37.5 inches). Curiously, this is the exact volume of the stone chest or porphyry coffer in the King's Chamber in the Great Pyramid in Egypt. This coffer was the only object within the King's Chamber, as the Ark was the single sacred object within the Holy of Holies, in the Temple. Also the laver, or basin, that the priests used to wash their feet had the identical cubit dimensions. The cubit dimensions of the inner chamber of the Temple, the Holy of Holies, are precisely identical in size to the King's Chamber in the Pyramid and the same volume as the molten sea of water on the Temple Mount as prepared by King Solomon. Since the Pyramid was built and sealed long before the days of Moses, when he built the Ark and the Holy of Holies, and had remained sealed for over twenty-five centuries until the ninth century after Christ, there is no natural explanation for the phenomenon of both structures having identical volume measurements. http://www.crystalinks.com/ark.html The Connection Between the Pyramid and the Ark of the Covenant The word ark comes from the Hebrew word aron, which means a chest, box. Its dimensions are described by the bible as 2.5 cubits by 1.5 cubits by 1.5 cubits (45 inches by 27 inches by 27 inches). Curiously, thisis the exact volume of the stone chest or porphyry coffer in the King's Chamber in the Great Pyramid in Egypt. This coffer was the only object within the King's Chamber, as the Ark was the single sacred object within the Holy of Holies, in the Temple. Also the laver, or basin, that the priests used to wash their feet had the identical cubit dimensions. In addition, the cubit dimensions of the inner chamber of the Temple, the Holy of Holies, are precisely identical in size to the King's Chamber in the Pyramid and the same volume as the molten sea of water on the Temple Mount as prepared by King Solomon. Since the Pyramid was built and sealed long before the days of Moses, when he built the Ark and the Holy of Holies, and had remained sealed for over twenty-five centuries until the ninth century after Christ, there is no natural explanation for the phenomenon of both structures having identical volume measurements. The pyramid itself possessed its own force centers: the heart of the King's Chamber, its most vital and sacred points, where divine energy was concentrated and especially powerful. And other chambers not yet discovered. The candidate undergoing initiation was placed in the great granite sarcophagus in the King's Chamber at the August moment of the initiation rites (Note: the purpose of Initiation is to bestow upon the disciple certain molecular changes in the body to handle higher energy) because the sarcophagus was in direct alignment with the downpouring ray of cosmic light through the Ark in the Third Eye capstone. The voltage of such a fiery light ray could only be endured by one in whom the physical, emotional and spiritual forces were completely aligned and purified. The candidate with an unbalanced polarity ran the risk of injury to the physical organism, or even death, because of the accelerated frequencies of manna-loa pouring through the capstone. When the massive structure was first constructed, the final portion to be levitated into place was the gleaming gold and crystal capstone containing the original Ark of the Covenant, brought from Atlantis. This Ark and capstone graced the very summit of Knut. Once this floating capstone was so placed, the Great Ones created several lesser Arks. The voltage of a second Ark was integrated into the structure of the open granite sarcophagus in the King's Chamber. Since granite is saturated with minute crystals, it was not difficult to charge the initiatory coffer with incredible cosmic force. The crystals and compounds of which the Ark was constructed - the silver, brass-like substance, and pure living gold - were charged with seven octaves of energy, from the materialistic charges of electric voltage up to the highest spiritualized forces of celestial planes - pranic forces far beyond the voltage of Earth's electricity." The uninitiated unprotected sons of Earth were not permitted to touch the Ark because of its radiating voltage, placed there by generated cosmic rays. The priests who had charge of it, called the Arkites, wore protective garments. But they were themselves charged with cosmic power. Such human Arks were somewhat immune from the rays of the crystal because each radiated frequencies harmonious with the crystal. Since the Ark radiated an energy destructive to all inharmonious with it, a gold sheath was constructed to insulate it, to partially shield the people from the powerful emanations. To maintain its potency, each Ark had to be constantly recharged with a creative energy of tremendous voltage. The principal source of that energy was man himself, and only the highest initiates were capable of radiating the particular force required to keep the Ark active. Much of this responsibility fell upon the high priests, the Arkites or Ptahs of the temple, who, if they so willed it, could raise the frequency of their forms to radiate so powerful a force that an uninitiate touching their bodies could be struck down, just as if he had touched the Ark itself. Rarely was such voltage require of them, except to recharge the Arks. http://www.crystalinks.com/gparc.html Prov.3 3: Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: Prov.3 chess: ―CC‖ ―cock‖ ―coconut‖ ―Paris‖ : “I am old with wandering / Through hollow lands and hilly lands” [Yeats(―Bloomberg‖)] ―Winchester‖ Cockfight A cockfight is a combat sport between two specially trained roosters held in a ring called a cockpit. The combatants, known as gamecocks are not typical farm chickens. The roosters are specially bred and trained for increased stamina and strength. The comb and wattle is cut off of a young gamecock because if left intact, it would be a disadvantage during a match. Sometimes they are given drugs to increase their stamina or thicken their blood, which increases their chances of winning. They possess an inherent aggression toward all males of the same species, but do not have to be trained to fight as they do. Cockfighting is considered a traditional sporting event by some, and an example of animal cruelty by others. Usually wagers are made on the outcome of the match, with the surviving or last-bird-standing being declared the winner. In some regional variations, the birds are equipped with either gaffs or knives tied to the leg in the area where the bird's natural spur has been partially removed. A cockspur is a bracelet (often made of leather) with a curved, sharp spike which is attached to the leg of the bird. The spikes typically range in length from "short spurs" of just over an inch to "long spurs" almost two and one half inches long. In the highest levels of seventeenth century English cockfighting, the spikes could be made of silver. In other variations, the bird's natural spurs are left intact. Fighting done without gaffs or taping is called "naked heel" and can continue for many hours. awain's appearance in Arthur's dream… There came on Arthur sleeping, Gawain killed In Lancelot's war, the ghost of Gawain blown Along a wandering wind, and past his ear Went shrilling, "Hollow, hollow all delight ! Hail, King! Tomorrow thou shalt pass away. Farewell! there is an isle of rest for thee. And I am blown along a wandering wind, And hollow, hollow, hollow all delight." [30-37] Prov.3 4: So shalt thou find favour and good understanding in the sight of God and man. Prov.3 Chess: ―CD‖ ―cod‖ ―elbow‖ ―3rd&4th‖ ―James Bond‖ Prov.3 5: Trust in the LORD with all thine heart; and lean not unto thine own understanding. chess: ―CE‖ ―C‖ ―charlie‖ ―wall‖ ―lead‖ ―plumbing‖ ―Bryce Canyon‖ ―Civil Engineering‖ ―Stonewall‖ mess : ―there is nothing…half so much worth doing as simply messing about in boats‖ [ Kenneth Grahame (oenomel)] ―Arabia had become entangled in the meshes of …politics‖ [W. Montgomery Watt (―Civil Engineering‖)] mesquite (algarroba, ―honey locust‖ ―carao‖) Prosopis juliflora ― ‗I just couldn‘t seem to mesh with the job,‘ he says.‖ [New York Times ( ―The Red Sea: or ―Pollera Colorá‖)] ―Strange faces come through the streets to me/ like messengers‖ [Archibald MacLeish (―Washington Irving‖)] ―the life of Britain, her message, and her glory‖ [Winston Churchill (―Alhambra‖)] ―at their savory dinner set / Of herbs, and other country messes‖ [Milton (―Dieta Mediterránea‖)] Mesolithic : designating the cultural period between the Paleolithic and Neolithic Ages, marked by the appearance of the bow and of cutting tools. Charlemagne (742 or 747 – 28 January 814) (also Charles the Great ; from Latin, [2] Carolus Magnus ), son of King Pippin the Short and Bertrada of Laon, was king of the Franks from 768 to 814 and king of the Lombards from 774 to 814. He was crowned Imperator Augustus in Rome on 25 December 800 by Pope Leo III and is therefore regarded as the first Holy Roman Emperor (as Charles I). Through military conquest and defence, he solidified and expanded his realm to cover most of western Europe. His rule is associated with the peak of the Carolingian Renaissance, a revival of central authority in western Europe after the fall of the Western Roman Empire. [1] Charlemagne's personal appearance is not known from any contemporary portrait, but it is known rather famously from a good description by Einhard, author of the biographical Vita Caroli Magni. He is well known to have been tall, stately, and fair-haired, with disproportionately thick neck. His skeleton was measured during the 18th century and his height was determined to be 1.90 m (6' 3"), and as Einhard tells it in his twenty-second chapter: Charles was large and strong, and of lofty stature, though not disproportionately tall (his height is well known to have been seven times the length of his foot); the upper part of his head was round, his eyes very large and animated, nose a little long, hair fair, and face laughing and merry. Thus his appearance was always stately and dignified, whether he was standing or sitting; although his neck was thick and somewhat short, and his belly rather prominent; but the symmetry of the rest of his body concealed these defects. His gait was firm, his whole carriage manly, and his voice clear, but not so strong as his size led one to expect. The Roman tradition of realistic personal portraiture was in complete eclipse at this time, where individual traits were submerged in iconic typecastings. Charlemagne, as an ideal ruler, ought to be portrayed in the corresponding fashion, any contemporary would have assumed. The images of enthroned Charlemagne, God's representative on Earth, bear more connections to the icons of Christ in majesty than to modern (or antique) conceptions of portraiture. Charlemagne in later imagery (as in the Dürer portrait) is often portrayed with flowing blond hair, due to a misunderstanding of Einhard, who describes Charlemagne as having canitie pulchra, or "beautiful white hair", which has been rendered as blonde or fair in many translations. The Latin word for blond is flavus, and rutilo, meaning auburn, is the word Tacitus uses for the hair of Germanic peoples.[ 6: In all thy ways acknowledge him, and he shall direct thy paths. Chess: ―CF‖ ―café‖ MONUMENTS OF ROMAN ENGINEERING Prov.3 The greatness of the Roman Empire was built upon their ability to complete massive engineering projects. The Roman roads and aqueducts stand today as a testament to their engineering capabilities. Roman roads had four major classifications. First there were public roads (viea publicae), which were paid for by the state. Second, were the military roads (viae militares) paid for by the military. Third, were the local roads (actus), and last were the private roads (privatae). [9] Roads were a very important part of Roman culture. They gave the Roman army great maneuverability. Roman roads also improved trade between towns and merchants. Most importantly, they allowed common citizens the ability to move from town-to-town in an easy, compared to the rough trials that were already in existence. [10] "All roads lead to Rome." This was true at the time the Roman roads were built. Most roads seemed to head in a straight line towards Rome. There were slight bends in the roads to compensate for alignment errors between cities or other destinations. The roads even went straight around obstacles, such as steep hills or impassable mountains. The roads would angle in straight lines around the obstacles. [10] If mountain ranges were passable, roads were built through the ranges, and side cut along one side of a mountain. [9] Many types of materials were used to make the roads during Roman times. Sand, gravel, slag, cemented crushed stones, and flint stones were typical materials used by the Romans. These materials were not standard for all roads. The materials used to make the roads were drawn from areas near the construction site. As a result, one straight stretch of road may contain three different types of topcoat (road surface) or road base, all depending on the type of materials found in the area. However, if there were not suitable materials within a particular area, acceptable materials were brought in from different areas. [2] In order for a road to be constructed, the first thing that needed to be done was to decide where the road was going to go. The path generally was a straight line between two cities. [10] After deciding where a road was needed, the alignment or path had to be set out, which was dome by a surveyor. After the alignment was established and adjustments were made, the zone ditch limit was dug. This defined the full limit of the road. A drainage ditch was then dug and this material was used to make the agger (roadbed). The construction would then continue in much the same way as it is done today. [2] Roads were made up of three layers. First there was the sub base called the statumen, or the agger. This layer was made of large stones and unearthed material that was dug out of the drainage ditch. The second layer was called the rudus. A mixture of sand or gravel and some clay was used for the second layer. For the top layer, called the metalling, a curb was built first to establish the road width. Then a topcoat material was placed between the curbs. The materials would consist of more gravel, slag (a byproduct of the iron making process) or stones fitted tightly together. [10] As the roads were built, a one-foot crown was made so that the road would shed water. In some areas of the road, ruts were purposely built in the top layer to allow carts, wagons, and other vehicles to travel in a straight path. These channels also helped to keep them from sliding off the road in dangerous areas. [9] The Roman roads linked Rome to the rest of the Empire. The roads brought in riches from throughout the Empire, but the aqueducts supplied Rome with something more important: life-sustaining water. 7: Be not wise in thine own eyes: fear the LORD, and depart from evil. Prov.3 Chess: ―CG‖ ―cage‖ ―cough‖ ―C ing‖ ―Carolina‖(North &South) ―Homer‖ ―Stephen‖ ―vision‖ Muller-Lyer Illusion Unconscious inference Hermann von Helmholtz is often credited with the founding of the scientific study of visual perception. Helmholtz held vision to be a form of unconscious inference: vision is a matter of deriving a probable interpretation for incomplete data. Inference requires prior assumptions about the world: two well-known assumptions that we make in processing visual information are that light comes from above, and that objects are viewed from above and not below. The study of visual illusions (cases when the inference process goes wrong) has yielded a lot of insight into what sort of assumptions the visual system makes. The unconscious inference hypothesis has recently been revived in so-called Bayesian studies of visual perception. Proponents of this approach consider that the visual system performs some form of Bayesian inference to derive a percept from sensory data. Models based on this idea have been used to describe various visual subsystems, such as the perception of motion or the perception of depth. An introduction can be found in Mamassian, Landy & Maloney (2002). See here [2] for a non-mathematical tutorial on these general ideas. Homeric Questions http://ancienthistory.about.com/library/weekly/aa090198.htm The Great Homer Nodding The Wrath of Peleus' Son, the direful Spring of all the Grecian Woes, O Goddess, sing! that Wrath which hurl'd to Pluto's gloomy Reign the Souls of mighty Chiefs untimely slain; whose Limbs unbury'd on the naked Shore devouring Dogs and hungry Vultures tore. Since great Achilles and Atrides strove, such was the Sov'reign Doom, and such the Will of Jove. -- From The Iliad, translated by 8: It shall be health to thy navel, and marrow to thy bones. Prov.3 Chess:‖CH‖ ―sausage‖ ―hot dog‖ ―38‖ ―Mount Whitney‖ ―Montana‖ ―Montecarlo‖ : Molecular Monte Carlo Welcome to the Molecular Monte Carlo Home Page! Last Update: December 2, 2002 This page is meant to serve as an international information resource for those who use "random walks" (stochastic methods) to simulate and analyze molecular systems. You will find links to hypertext tutorials on Monte Carlo methods here as well as software repositories and other information. Molecular Monte Carlo: What Is It? Although Monte Carlo methods are used in a dizzingly diverse number of ways, in the context of molecular computations there are five types most commonly encountered: "classical" Monte Carlo, or CMC (samples are drawn from a probability distribution, often the classical Boltzmann distribution, to obtain thermodynamic properties, minimum-energy structures and/or rate coefficients, or perhaps just to sample conformers as part of a global conformer search algorithm); "quantum" Monte Carlo, or QMC (random walks are used to compute quantummechanical energies and wavefunctions, often to solve electronic structure problems, using Schroedinger's equation as a formal starting point); "path-integral" quantum Monte Carlo, or PMC (quantum statistical mechanical integrals are computed to obtain thermodynamic properties, or even rate coefficients, using Feynman's path integral as a formal starting point); "volumetric" Monte Carlo, or VMC (random and quasirandom number generators are used to generate molecular volumes and sample molecular phase-space surfaces); "simulation" Monte Carlo, or SMC (stochastic algorithms are used to generate initial conditions for quasiclassical trajectory simulations, or to actually simulate processes using scaling arguments to establish time scales or by introducing stochastic effects into molecular dynamics. "Kinetic Monte Carlo" is an example of an SMC method. So is "thermalization" of a molecular dynamics trajectory.) There are many variations on these basic themes in the literature. For example, molecular dynamics is often coupled to stochastic engines to provide rapid thermalization. Then there are Nose walks, Brownian dynamics...you get the idea. The results of "Molecular Monte Carlo" calculations can be used to predict thermallyaveraged structures, molecular charge distributions, reaction rate constants, free energies, dielectric constants, compressibilities, heat capacities, phase transition temperatures - just about anything. 9: Honour the LORD with thy substance, and with the firstfruits of all thine increase: Prov.3 Chess: ―CI‖ ―Maryland:Christmas Eve‖ ―Colorado:red‖ ―Three Kings‖ ―Orient Star T‖ ―cielo‖ ―cien‖ ―The Century‖ ―Centennial‖ ―hundred‖ ―cigar‖ ―cinnamon‖ ―canela‖ ―ciervo‖ ―deer‖ ―bambi‖ 10: So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. Prov.3 Chess: ―CJ‖ ―caja‖ ―ceja‖ ―box‖ ―Xbox360‖ ―Cajamarca (eyebrows): The city is well-known for its fine cheeses and dairy products. Cajamarca is also known for its churches, and hot springs, or Inca Baths. There are also several active mining sites in surrounding areas. Most of all, Peruvians remember Cajamarca as the place where the Inca Empire came to an end, since the Battle of Cajamarca along with the capture and execution of Inca emperor Atahualpa took place here.‖ A Melding of Spain and Peru THE dream of cities with streets of gold that lured Spanish adventurers to the New World in the early 16th century lives on in the Spanish phrase "Vale un Perù," which has the idiomatic meaning of "Worth the world." For it was in the Viceroyalty of Peru (present-day Peru and Bolivia) that the fantasy of treasure beyond measure was most memorably realized.‖ ― 11: My son, despise not the chastening of the LORD; neither be weary of his correction: Prov.3 chess: ―CK‖ ―cook‖ ―La Marina‖: It is very possible that without her, Cortes would have failed. He himself, in a letter preserved in the Spanish archives, said that "After God we owe this conquest of New Spain to Doña Marina. " ―Alicante‖ ―salty: Seattle: seafood‖ ―The Middle Ages, the Other Perú: 1.Potential Energy and 2. ―Savings‖:Accumulator: Action, Lagrangian and Hamiltonian Mechanics: More on the origins of physics:… Fortunately the approach discovered over two centuries ago is still widely applicable, even in modern physics, so it is easy to catch up. The eighteenth century approach is known as Lagrangian mechanics (devised by Joseph Lagrange between 1772 and 1788). Lagrangian mechanics concentrates on the energy exchanges during motion rather than on the forces involved. Lagrangian mechanics gave rise to Hamiltonian mechanics (devised by William Hamilton 1833).‖ ‖ ―cake‖ ―Oxford& Cambridge‖ ―Hawaii‖ ―beach towel‖ ―Salinas:traveling the Underworld‖: Darwin‘s opinion of the value of the voyage to him can scarcely be expressed better than in his own words. In his later years he wrote: ―The voyage of the Beagle has been by far the most important event of my life,‖ and again: ―I have always felt that I owe to the voyage the first real training or education of my mind; I was led to attend closely to several branches of natural history, and thus my powers of observation were improved, though they were always fairly developed.‖ And finally in a letter to Captain Fitz-Roy he said: ―However others may look back on the Beagle‟s voyage, now that the small disagreeable parts are well nigh forgotten, I think it far the most fortunate circumstance in my life that the chance afforded by your offer of taking a naturalist fell on me. I often have the most vivid and delightful pictures of what I saw on board the Beagle pass before my eyes. These recollections, and what I learned on natural history, I would not exchange for twice ten thousand a year.‖ ―Princeton: Prov.3 The Harvard Classics The Shelf of Fiction Selected by Charles W. Eliot, LLD The most comprehensive and well-researched anthology of all time comprises both the 50volume ―5-foot shelf of books‖ and the the 20-volume Shelf of Fiction. Together they cover every major literary figure, philosopher, religion, folklore and historical subject through the twentieth century. ―The fair form, the lovely pageant that had entwined the Mediterranean with sculptured marble, and garlands of roses, and human emotion, was fading into stuff for the fantasies of dreamers. The white-robed priest and smoking altar, the riotous procession and mystic ritual would no longer chain the affections of mankind. No longer would the shepherd blow his rude tibia in honor of Cybele, no longer would a thousand delicious fables, fine wrought webs of poetic imagination, haunt the sacred groves and colonnades of the gods. Day after day, night after night, as constantly as Apollo and Diana ran their course in heaven, had all these things run their course on earth; now, under the spell of the man of Galilee, they had shivered into a rainbow vapor, a mist of times past, unreal, unthinkable, save where the historian may reconstruct a few ruins or the poet relive past lives. And yet the externals in great part remained. For it was at the heart that paganism was struck, and it was there it was weakest. It had attempted, but had failed, to acquire a conscience, while the new faith had founded itself on that strong rock. Christianity had triumphed through the revolt of the individual conscience; it was now to attempt the dangerous task of creating a collective one.‖ 1 Lectures on the Harvard Classics History Harvard Classical Club's Frogs a Resounding Success Club's production meets high expectations April 2, 2003 After many months of preparation, the Harvard Classical Club staged its original translation of Aristophanes' Frogs to both critical and box-office success this past March. The play, which was directed by Chris Kukstis '05 and produced by David Camden '05, follows the adventures of the god Dionysus as he makes his way down to the underworld in search of a real poet. As always, this year's production rested on the shoulders of numerous club members, who helped in translating, acting, teching, and publicizing the Frogs. Without a doubt, this sort of production would not have been possible without the cooperation of all these people. Since the production, the club has also come out with a DVD recording of both the Menaechmi and Frogs to help preserve the memory of these performances. If you would like to purchase a copy of either play, they are available for $10 each while supplies last. Email David Camden at camden@fas if you are interested. 12: For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth. Prov.3 Chess: ―CL‖ ―clave‖ ―clue‖ ―Clytemnestra‖ ―LASER beam‖―keystone‖ Gen.1:4 ―And God saw the light, that it was good: and God divided the light from the darkness.‖ [Chess: ―value‖ ―victory‖: eye of the tiger, scissors : Scissors were likely invented in 1500 BC in ancient Egypt[3]. These were likely shears with the joint at the far end[4]. Modern cross-bladed scissors were invented by Romans around AD 100.] In architecture, a keystone is the stone at the top of an arch. It is the supporting element for the entire arch— without it the arch would collapse. All the wedge-shaped stones of the arch (or vault) are called voussoirs. An arch built without a centering keystone is called a false or corbelled arch.A notched keystone was also the logo of the Pennsylvania Railroad, which operated throughout the northeastern and midwestern United States, Pennsylvania being known as the "keystone state."In the Bible the parable which referred to the "stone that the builders rejected" is the "head cornerstone," or "keystone." There is no direct translation of keystone from the idiomatic terms in ancient Aramaic, Hebrew, and Greek: presumably, there were no "keys" in those times, or the term had not been yet applied as widely as it is today. ―LASER beam‖ 13: Happy is the man that findeth wisdom, and the man that getteth understanding. Prov.3 Chess: ―CM‖ ―comely‖ ―Camay:cameo:Hope Diamond)‖ ―trove‖ ―Ivory‖ Darwin and the Tropical Forest (Camagüey:Popeye & Spinachs): When Darwin left England on the Beagle, he was twenty-two years old. The five-year voyage, therefore, occupied in his life the period of maturing manhood. What it was to mean to him he only partly saw. Before leaving England he declared that the day of sailing would mark the beginning of his second life, a new birthday to him. All through his boyhood he had dreamed of seeing the tropics; and now his dream was to be realized. His letters and his account of the voyage are full of the exuberance of youth. To his friend Fox he wrote from Brazil: ―My mind has been, since leaving England, in a perfect hurricane of delight and astonishment.‖ To Henslow he sent word from Rio as follows: ―Here I first saw a tropical forest in all its sublime grandeur—nothing but the reality can give you any idea how wonderful, how magnificent the scene is.‖ And to another correspondent he wrote: ―When I first entered on and beheld the luxuriant vegetation of Brazil, it was realizing the visions in the ‗Arabian Nights.‘ The brilliancy of the scenery throws one into a delirium of delight, and a beetle hunter is not likely soon to awaken from it when, whichever way he turns, fresh treasures meet his eye.‖ Such expressions could spring only from the enthusiasm of the born naturalist. THE TRAINING OF A NATURALIST Prov.3 But the voyage of the Beagle meant more to Darwin than the mere opportunity to see the world; it trained him to be a naturalist. During his five years at sea he learned to work, and to work under conditions that were often almost intolerable. The Beagle was small and cramped, and the collections of a naturalist were not always easily cared for. The first lieutenant, who is described by Darwin in terms of the highest admiration, was responsible for the appearance of the ship, and strongly objected to having such a litter on deck as Darwin often made. To this man specimens were ―d—d beastly devilment,‖ and he is said to have added, ―If I were skipper, I would soon have you and all your d—d mess out of the place.‖ Darwin is quoted as saying that the absolute necessity of tidiness in the cramped space of the Beagle gave him his methodical habits of work. On the Beagle, too, he learned what he considered the golden rule for saving time, i. e., take care of the minutes, a rule that gives significance to an expression he has somewhere used, that all life is made of a succession of five-minute periods. Darwin, however, not only learned on the Beagle how to work against time and under conditions of material inconvenience, but he also acquired the habit of carrying on his occupations under considerable physical discomfort. Although he was probably not seriously ill after the first three weeks of the voyage, he was constantly uncomfortable when the vessel pitched at all heavily, and his sensitiveness to this trouble is well shown in a letter dated June 3, 1836, from the Cape of Good Hope, in which he said: ―It is lucky for me that the voyage is drawing to a close, for I positively suffer more from seasickness now than three years ago.‖ Yet he always kept busily at work, and notwithstanding the more or less continuous nature of this discomfort, he was not inclined to attribute the digestive disturbances of his later life to these early experiences. The return voyage found his spirits somewhat subdued. Writing to his sister from Bahia in Brazil where the Beagle crossed her outward course, he said: ―It has been almost painful to find how much good enthusiasm has been evaporated in the last four years. I can now walk soberly through a Brazilian forest.‖ Yet years after in rehearsing the voyage in his autobiography he declared: ―The glories of the vegetation of the Tropics rise before my mind at the present time more vividly than anything else.‖ 14: For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. Prov.3------- Chess: ―CN‖ ―banana‖ ―Chiquita Banana‖ ―Cumbia‖: ―Ciénaga: cumbia cienaguera:banana George : Banana Republic‖ ―Electra‖ ―Elmira‖ 15: She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Chess: ―CO‖ Mark1:5 : ―And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins‖ ―Exodus‖ ―Colorado Springs‖: The Durango area offers a variety of activities, such as water activities on Vallecito, Electra and Lemon Lake, or hiking among Mt. Elous, Sunlight Peak, and Windom Peak, the three most remote 14ers in Colorado. The winter months bring snowmobiling to the area, and if powder makes the experience, then the San Juan Mountains is the place to be! The San Juan Sledders Snowmobile Club of Durango maintains all the five trails, Purgatory Ski Area Trailhead, Missionary Ridge Trailhead, Lemon Dam Trailhead, Vallecito Reservoir Trailhead, and Beaver Creek Meadows. The trails offer groomed trail riding, as well as meadow and mountain play areas. ―Camay‖ ―cottage‖ 16: Length of days is in her right hand; and in her left hand riches and honour. Prov.3 Chess: ―CP‖ ―coppice‖ ―billfish‖ 17: Her ways are ways of pleasantness, and all her paths are peace. Chess: ―CQ‖ "Hawthorne" "Hathorn boots" "HaUthor" Prov.3 Hathor Other Names: Het-Hert, Hetheru Patron of: the sky, the sun, the queen, music, dance and the arts. Appearance: A cow bearing the sun disk between her horns, or a woman in queenly raiment wearing the sun disk and horns on her head. Depictions of her as a woman with a cow's head do not occur until later periods. Description: Hathor is a very ancient goddess, dating to predynastic times. When dynastic rule began, as Horus was associated with the king, Hathor was with the queen. Her name translates to "The House of Horus," and so she is associated with the royal family. But also, as the entire world could be said to be the House of Horus, Hathor can be seen as the mother-goddess of the whole world, similar to Isis. Hathor's cult is unusual, as both men and women were her priests (most deities had clerics of the same gender as they). Many of them were artisans, musicians, and dancers who turned their talents into creating rituals that were nothing short of works of art. Music and dance were part of the worship of Hathor like no other deity in Egypt. Hathor herself was the incarnation of dance, and stories were told of how Hathor danced before Ra when he was in despair to cheer him up. Inspiration was also Hathor's bailiwick, and many would come to the temples of Hathor to have their dreams explained or to beseech her for her aid in creation, much in the same way the Greeks invoked the Nine Muses. Worship: Worshipped throughout all of Egypt, her cult center was at Dendera in Upper Egypt. 18: She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. Chess: ―CR‖ ―Costa Rica‖ ―cry‖ ―car‖: French: because ―caracol‖ ―carabine‖ ―Caracas:Corcovado‖ ―coro‖ ―care‖ ―cero‖ ―cara‖ ―wax‖ ―taca‖ ―tica‖ ―toca‖ ―cara y cruz‖ It is poison--rank poison to knuckle down to care and hardships. They must come to us all, albeit in The statue of Christ was first conceived in 1921, different shapes--and we may not escape them--it is not possible--but we may swindle them out of half of their puissance with a stiff upper lip. - quoted in Mark Twain's Letters to Will Bowen when the "Monument Week" – a campaign created to gather funds from the Catholic Community – was held. Nevertheless, donations only happened ten years later, due to Arcebishop Dom Sebastião Leme’s coordination of the campaign. The first sketches of the statue were designed by the artist Carlos Oswald, who pictured Christ carrying a cross, holding a globe in his hands, while standing over a pedestal symbolizing the world. Rio’s population preferred the statue as it is known worldwide today, with its arms open, embracing all the people, also designed by Carlos Oswald. The project was developed by brazilian engineer Heitor da Silva Costa and it took almost five years to be completed. After many studies on which materials should be employed in the construction, the "soap stone" was chosen because of its resistance to time, weather changes, cracking and deformation, even though it is so soft that even a finger nail may scratch it. This same kind of stone was widely used by the sculptor Aleijadinho, creator of the statues of the Prophets in Congonhas do Campo, in the State of Minas Gerais. Building the monument wasn‘t easy. Since the execution of this task in Brazil wasn‘t possible then, the drafts had to be sent to France, to the hands of the French-Polish sculptor Paul Landowski, who idealized the design of the hands and head of the monument. Back to the Country, the parts were carried up using the Corcovado Railroad, and joined together up the hill. The statue of Christ the Redeemer pays homage to Rio‘s religiosity, and has become a symbol of the City and of its people, receiving all visitors with its arms open. 19: The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. Prov.3 Chess: ―CS‖ ―K‖ ―casa‖ ―Houseton‖ ―reciprocal‖ ―cheese‖: Roquefort : ―Roquefort is sometimes known as the "King of Cheeses", a distinction that is also used for Parmigiano Reggiano, Brie de Meaux and Stilton.‖ ―Isaac‖(Escazú) ―Izaac Walton‖: Hydrozoa, Scyphozoa, Anthozoa Corals, Jellies, Sea fans The photograph is of yellow polyp black coral. It is named "black" because of the color of their internal skeleton, but when seen alive, the branching colony of Antipathes galapagensis consists of a spiny skeleton bearing bright yellow, nonretractable polyps. This species is harvested commercially for jewelry made of "black coral." THE COMPLEAT ANGLER ―Now for the Art of catching fish, that is to say, How to make a man that was none to be an Angler by a book, he that undertakes it shall undertake a harder task than Mr. Hales, a most valiant and excellent fencer, who in a printed book called A Private School of Defence undertook to teach that art or science, and was laughed at for his labour. Not but that many useful things might be learned by that book, but he was laughed at because that art was not to be taught by words, but practice: and so must Angling. And note also, that in this Discourse I do not undertake to say all that is known, or may be said of it, but I undertake to acquaint the Reader with many things that are not usually known to every Angler; and I shall leave gleanings and observations enough to be made out of the experience of all that love and practice this recreation, to which I shall encourage them. For Angling may be said to be so like the Mathematicks, that it can never be fully learnt; at least not so fully, but that there will still be more new experiments left for the trial of other men that succeed us.‖ Dedication & Epistle to the Reader 20: By his knowledge the depths are broken up, and the clouds drop down the dew. Prov.3 Chess : ―CT‖ ―cetaceous‖ ―Zorro‖ The moral sense reappears today with the same morning newness that has been from of old the fountain of beauty and strength. You say there is no religion now. 'Tis like saying in rainy weather, There is no sun, when at that moment we are witnessing one of its superlative effects. -- Ralph Waldo Emerson ―Quantum Leap‖ The Naming Of Cats T.S.Eliot The Naming of Cats is a difficult matter, It isn't just one of your holiday games; You may think at first I'm as mad as a hatter When I tell you, a cat must have THREE DIFFERENT NAMES. First of all, there's the name that the family use daily, Such as Peter, Augustus, Alonzo or James, Such as Victor or Jonathan, George or Bill Bailey-All of them sensible everyday names. There are fancier names if you think they sound sweeter, Some for the gentlemen, some for the dames: Such as Plato, Admetus, Electra, Demeter-But all of them sensible everyday names. But I tell you, a cat needs a name that's particular, A name that's peculiar, and more dignified, Else how can he keep up his tail perpendicular, Or spread out his whiskers, or cherish his pride? Of names of this kind, I can give you a quorum, Such as Munkustrap, Quaxo, or Coricopat, Such as Bombalurina, or else JellylorumNames that never belong to more than one cat. But above and beyond there's still one name left over, And that is the name that you never will guess; The name that no human research can discover-But THE CAT HIMSELF KNOWS, and will never confess. When you notice a cat in profound meditation, The reason, I tell you, is always the same: His mind is engaged in a rapt contemplation Of the thought, of the thought, of the thought of his name: His ineffable effable Effanineffable Deep and inscrutable singular Name. http://plagiarist.com/poetry/?wid=5605 Prov.3 ―Empire‖: Many moderns have insisted on the smallness of that Mediterranean world; and the wider horizons that might have awaited it with the discovery of the other continents. But this is an illusion, one of the many illusions of materialism. The limits that paganism had reached in Europe were the limits of human existence; at its best it had only reached the same limits anywhere else. The Roman stoics did not need any Chinamen to teach them stoicism. The Pythagoreans did not need any Hindus to teach them about recurrence or the simple life or the beauty of being a vegetarian. In so far as they could get these things from the East, they had already got rather too much of them from the East. The Syncretists were as convinced as Theosophists that all religions are really the same. And how else could they have extended philosophy merely by extending geography? It can hardly be proposed that they should learn a purer religion from the Aztecs or sit at the feet of the Incas of Peru. All the rest of the world was a welter of barbarism. It is essential to recognise that the Roman Empire was recognised as the highest achievement of the human race; and also as the broadest. A dreadful secret seemed to be written as in obscure hieroglyphics across those mighty works of marble and stone, those colossal amphitheatres and aqueducts. Man could do no more. G. K. Chesterton, The Everlasting Man, 1925 Prov.3 For it was not the message blazed on the Babylonian wall, that one king was found wanting or his one kingdom given to a stranger. It was no such good news as the news of invasion and conquest. There was nothing left that could conquer Rome; but there was also nothing left that could improve it. It was the strongest thing that was growing weak. It was the best thing that was going to the bad. It is necessary to insist again and again that many civilisations had met in one civilisation of the Mediterranean sea; that it was already universal with a stale and sterile universality. The peoples had pooled their resources and still there was not enough. The empires had gone into partnership and they were still bankrupt. No philosopher who was really philosophical could think anything except that, in that central sea, the wave of the world had risen to its highest, seeming to touch the stars. But the wave was already stooping; for it was only the wave of the world. 21: My son, let not them depart from thine eyes: keep sound wisdom and discretion: Prov.3 Chess: ―CU‖ ―cubrir‖ ―cutler‖ ―cutlass‖ ―heart of palm‖ ―the hedge‖ ―heart of the matter‖ 22: So shall they be life unto thy soul, and grace to thy neck. Prov.3 Chess: ―CV‖ ―apple‖ ―civet?‖ ―cove‖ ―civil‖ ―Palmyra‖ ―cardiovascular‖ ―Cape Verde‖: On the 6th of January we reached Teneriffe, but were prevented landing, by fears of our bringing the cholera: the next morning we saw the sun rise behind the rugged outline of the Grand Canary island, and suddenly illuminate the Peak of Teneriffe, whilst the lower parts were veiled in fleecy clouds. This was the first of many delightful days never to be forgotten. On the 16th of January, 1832, we anchored at Porto Praya, in St. Jago, the chief island of the Cape de “CV” Copy and paste, in computing, ctrl+c, followed by ctrl+v are the keystrokes for copying and pasting. Verd archipelago. 23: Then shalt thou walk in thy way safely, and thy foot shall not stumble. Prov.3 Chess : ―CW‖ ―feat‖ ―eat‖ ―tea‖ ―The Silk Road‖ ―Marco Polo‖ ―sugar cane mill:ingenio (de azúcar):trapiche:dulce‖ 24: When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. Prov.3 Chess: ―CX‖ ―Texas‖ ―textile‖ ―text‖ ―Lloyd Bridges‖ ―Golden Gate‖ ―ham‖ ―ten gallon hat‖ ―THE CHEMIST'S WIFE‖ 25: Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. Prov.3 Chess: ―Big Dog‖ ―Cherry Orchard‖(Anton Chekhov) ―Dearborn‖ ―Armenian‖ “Arnold Schwarzenegger” ―Limbic System‖ ―The Stewardship of Consciousness‖ 26: For the LORD shall be thy confidence, and shall keep thy foot from being taken. Prov.3 Chess: ―CZ‖ ―navel‖ ―cazón‖ ―shark fins‖ ―Endymion‖ ―Devil‘s Island‖ 27: Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Prov.3 Chess: ―Quito‖ ―Same: Samos‖ ―Everest‖ ―Major‖ ―Housing and Urban Development‖ ―carpenter‖ ―husband‖ ―Santiago‖ ―San Diego‖ ―Ethan Hunt‖ 28: Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee. Prov.3 Chess: ―comida‖ ―meal‖ ―dar‖ ―dinero‖ ―dinner‖ ―diner‖ ―Hungary‖ ―Thomas Sowell‖ ―candy‖ ―Fontainebleau‖ ―Bloemfontein‖ 29: Devise not evil against thy neighbour, seeing he dwelleth securely by thee. Prov.3 Chess: ―root‖ ―tube‖ ―Paul Klee‖ ―rosemary‖ ―seasoning‖ ―romero‖ ―pilgrim‖ 30: Strive not with a man without cause, if he have done thee no harm. Prov.3 Chess: ―Dr.Zhivago‖ ―Chicago‖ ―The Inspector General‖ (Nikolai Gogol) ―Tijuana‖ ―Sylvester & Tweety‖ Internecine (Adjective) Pronunciation: [in-têr-'ne-seen] Definition 1: Aimed at total destruction; mutually destructive; pertaining to a struggle within an entity, such as a nation or organization. Usage 1: Today's word exemplifies the mischief dictionaries can do to language. The prefix inter– in today's word was used in Latin as an intensifier meaning "completely" rather than as a prefix with its usual meaning "mutual, between." Samuel Johnson mistook the prefix, and defined the word as "endeavoring mutual destruction." Johnson's dictionary was so popular, however, that his error became accepted usage. Later on, due to yet another misinterpretation of the prefix, the meaning slipped even further when it began to refer to internal struggle of any magnitude. Suggested usage: Today, however, we cannot escape the semantic slippage of "internecine;" it is ingrained in the language. To speak of World War II as an internecine war would be taken as a reference to a mutually destructive war among nations inside the same continent. The new Department of Homeland Security was created, among other reasons, to reduce the internecine competition between the various security agencies of the federal government. Etymology: From Latin internecinus "massively destructive" from internecare "to slaughter," based on nex (nec-s) "death," an e-variant of Proto-Indo-European (PIE) *nok-/*nek- "death." The o-grade form is found in nocent "harmful, guilty," the rarely used antonym of "innocent," and in nocuous "harmful," another rarity sitting in plain view inside "innocuous." Both are from the Latin verb nocere "to harm or injure." "Noxious" alone or in "obnoxious" derives from Latin noxa (nok-s-a)"injury, damage." The e-grade form also turns up in Greek nekros "corpse, body," underlying the other word for cemetery, necropolis "city of the dead." Nectar, the drink of the gods, comes from PIE *nek "death" + *tar "overcoming," the drink that overcame death, and "nectarine" derives from "nectar." (We are grateful today to Dr. Richard R. Everson for spotting the slide of today's word from its original meaning.) 31: Envy thou not the oppressor, and choose none of his ways. Prov.3 Chess: ―Russian Lit‖ ―Twiggy‖ ―Odin‖ ―Monolith‖ ―Obelisk‖ Odin by Micha F. Lindemans The chief divinity of the Norse pantheon, the foremost of the Aesir. Odin is a son of Bor and Bestla. He is called Alfadir, Allfather, for he is indeed father of the gods. With Frigg he is the father of Balder, Hod, and Hermod. He fathered Thor on the goddess Jord; and the giantess Grid became the mother of Vidar. Odin is a god of war and death, but also the god of poetry and wisdom. He hung for nine days, pierced by his own spear, on the world tree. Here he learned nine powerful songs, and eighteen runes. Odin can make the dead speak to question the wisest amongst them. His hall in Asgard is Valaskjalf ("shelf of the slain") where his throne Hlidskjalf is located. From this throne he observes all that happens in the nine worlds. The tidings are brought to him by his two raven Huginn and Muninn. He also resides in Valhalla, where the slain warriors are taken. Odin's attributes are the spear Gungnir, which never misses its target, the ring Draupnir, from which every ninth night eight new rings appear, and his eight-footed steed Sleipnir. He is accompanied by the wolves Freki and Geri, to whom he gives his food for he himself consumes nothing but wine. Odin has only one eye, which blazes like the sun. His other eye he traded for a drink from the Well of Wisdom, and gained immense knowledge. On the day of the final battle, Odin will be killed by the wolf Fenrir. He is also called Othinn, Wodan and Wotan. Some of the aliases he uses to travel icognito among mortals are Vak and Valtam. Wednesday is named after him (Wodan). Old Norse: Odínn 32: For the froward is abomination to the LORD: but his secret is with the righteous. Prov.3 Chess: ―Switzerland‖: William Tell ―Parker‖ ―Spiderman‖ ―Adobe‖ ―parsley‖ ―Dostoyevsky‖ ―Adilia Eels‖ 33: The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just. Prov.3 Chess: ―roof‖ ―Kisha‖ ―Bambi‖ ―brick & bamboo‖ ―plastic‖ ―cardinal‖ ―La Scala‖ 34: Surely he scorneth the scorners: but he giveth grace unto the lowly. Prov.3 Chess: ―shoeshine‖ ―nugget‖ ―Broadway‖ ―Salome‖ ―Atlas, Dr.Pepper and babeGeorgia‖ 35: The wise shall inherit glory: but shame shall be the promotion of fools. Prov.3 Chess: ―Chess: ―road‖ ―MOPT‖ ―Arabian Bird‖ ―carreta típica‖ ―Thomas Crown Affair‖ ―Saint Louis Arch‖ ―Aristarchus‖ see Prov. 1:1 ―Haz Tec‖ ―Ray Mundo‖ Cymbeline "If she be furnished with a mind so rare, She is alone the Arabian bird, and I Have lost the wager. Boldness be my friend! Arm me, audacity." ‖ Proverbs, chapter 4 Compare with Revised Standard Version: Prov.04 1: Hear, ye children, the instruction of a father, and attend to know understanding. Prov.4 Chess: ―DA‖ ―David‖ ―dayton‖ ―affirmative‖ ―Da Vinci‖ ―day‖ ―Darien‖ 2: For I give you good doctrine, forsake ye not my law. Prov.4 Chess: ―DB‖ ―Puerto de Palos‖ ―gang of four‖ ―The Elements‖ ―Thursday‖ ―The Four Seasons‖ ―doubt‖ I think we ought always to entertain our opinions with some measure of doubt. I shouldn't wish people dogmatically to believe any philosophy, not even mine. Bertrand Russell Eugène Boudin : Boudin's overriding concern was light, and in his dabs of pure color and loose and delicate brushwork, he prefigured Impressionism, marking the link between Corot and the Impressionists. Indicative of the esteem in which he was held by the Impressionists, Boudin was included in their first exhibition in 1874." 3: For I was my father's son, tender and only beloved in the sight of my mother. Prov.4 Chess: ―DC‖ ―Isis‖ ―Columbia‖ ―butter:Land‘O Lakes‖ ―The Wall‖ 4: He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live. Prov.4 Chess: ―DD‖ ―goalkeepers‖ ―finger‖ ―whaler‖ ―Melville‖ ―Didier Gutiérrez‖ ―Jennifer‖ ―KFC‖ 5: Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. Prov.4 chess: ―DE‖ ―skinheads‖ ―Oakland Raiders‖ ―Wellington‖ ―Top Gun‖ ―Louis Vuitton‖ ―sack‖ ―Kentucky‖ ―Cardiff‖ Job 41 :7 Canst thou fill his skin with barbed iron? or his head with fish spears? 6: Forsake her not, and she shall preserve thee: love her, and she shall keep thee Prov.4 Chess: ―DF‖ ―Raoul Dufy‖ ―Hillary Duff‖ (?) ―K‖ ―eleven‖ ―Jaguar‖ ―Blackwell‖ ―Paint‖ 7: Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Prov.4 Chess: ―DG‖ ―caveat emptor‖ ―shop‖ ―entienda‖ ―myology‖ ―boat‖ ―Horatio‖ 8: Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. Prov.4 Chess: ―DH‖ ―Roca Bruja: SantaRosa Beach‖ ―gallium‖ ―Lecoq‖ ―Netherlands‖ ―John Lloyd Stephens‖ ―Alpha‖ ―Honduras‖ Descubren una tumba real maya en Honduras Una tumba que podría pertenecer a un "miembro importante de la familia real" maya fue descubierta en el parque arqueológico de Copán, en el oeste de Honduras. La Tumba I fue descubierta en 2005 durante los trabajos del proyecto de investigación dirigido por Allan Maca, de la Universidad de Colgate (EEUU), indicó el IHAH en un comunicado, sin precisar detalles del contenido del hallazgo. "Dicha tumba fue encontrada en el año 2005 en la zona conocida como El Bosque, en el parque arqueológico de Copán, y es considerada como una de las construcciones más finas hasta el momento encontradas" en ese sitio, añadió. La institución subrayó que "debido a su ubicación en un distintivo complejo arquitectónico dinástico, es razonable asumir" que "pertenece a un miembro importante de la familia real" de los mayas que habitaron Copán. La tumba "fue excavada y continúa siendo estudiada en el marco del Proyecto Arqueológico Planificación de la Antigua Ciudad de Copán (PAPAC)", desarrollado por Maca y su equipo de trabajo, según el IHAH. El comunicado agrega que "dado que el estudio de esta tumba finalizará pronto, y como parte de las medidas de conservación y protección contempladas por el PAPAC y el IHAH, se procederá a cerrar permanentemente la misma en esta temporada de trabajo de campo". La Tumba I es el hallazgo más importante registrado en los últimos años en el parque maya de Copán, situado unos 408 kilómetros al oeste de Tegucigalpa. Entre los descubrimientos previos figuran, en agosto de 2000, una tumba con los restos de un gobernante maya; en 1993, el enterramiento del primer rey de Copán, Yax K'uk Mo'o (Quetzal Guacamayo), y en 1989, el templo Rosalila, uno de los mejor preservados de la época maya. En Copán Ruinas hay numerosas estelas, pirámides, altares, plazas y la escalinata de los Jeroglíficos, que contiene el texto precolombino más extenso de América, entre otros vestigios. La civilización maya se extendió por unos 324.000 kilómetros cuadrados entre México, Belice, Guatemala, Honduras y El Salvador, y tuvo su época de oro entre los años 250 y 900. Enviado el Martes, 15 mayo a las 17:44:30 Gentileza: Daniel Palacios - Bs.As. Today's Word: Bursar/purser (Noun) Pronunciation: ['bêr-sr/pêr-sr] Definition 1: The treasurer of a college or university is often called a "bursar" while the person with the same job on a vessel (air or sea) is a purser. Everywhere else the function is simply that of a treasurer. Usage 1: Occasionally, we have mentioned speech registers: different ways of speaking depending on where you are. A notoriously idiosyncratic register is spoken aboard a ship, where left is "port," right is "starboard," the floor is a "deck," and the driver is the "captain" who can marry people. That the ship's treasurer would have a peculiar name comes as no surprise. The university register does not vary as much from normal speech as does the naval, but it does have its occasional peculiarities, too. (An interesting sidelight pertaining to "purse" is that fact that the phrase, "to purse one's lips" goes back to the days when purses were bags with drawstrings.) Suggested usage: Here is another opportunity to compel your children to use the dictionary: "Inasmuch as I am the family bursar, if I say no dial-up pizza, there will be no dial-up pizza." In such a situation, they will be keenly curious as to your term of office. If you own a boat, you can use "purser" instead, "Since the purser has unfortunately fallen overboard, we will not be able to pay your wages until we return to port." Etymology: "Bursa" is an obsolete variation of "purse," meaning pretty much the same thing. Both come from Greek bursa "goatskin, wineskin," apparently a good place to hide money in times past. Both of today's words are formed by adding the common agent suffix –êr, spelled differently, to these two nouns. In French the Greek borrowing became bourse "stock market," another place associated with the exchange of money. (Today's verbal treasure was the treat of D. H. Lewis.) 9: She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee. Prov.4 Chess: ―DI‖ ―Brownian motion‖ ―Diana‖ ―piercing‖ ―Windmills of Your Mind‖ 10: Hear, O my son, and receive my sayings; and the years of thy life shall be many. Prov.4 chess : ―DJ‖ ―Horus‖ ―dear‖ ―face‖ 11: I have taught thee in the way of wisdom; I have led thee in right paths. Prov.4 chess: ―DK‖ ―Casino‖ ―croupier‖ ―fruit‖ ―peanut‖ 12: When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. Prov.4 chess: ―DL‖ ―dollar‖ ―Flora‖ ―La Ceiba‖ ―Green‖ ―Rain Forest‖ ―DELL‖ 13: Take fast hold of instruction; let her not go: keep her; for she is thy life. Prov.4 chess: ―DM‖ Greek : ―demos‖ ―Dame‖ ―T. rex: Walk the Dinosaur‖ ―Metallica: Manoa‖ ―Ring‖ 14: Enter not into the path of the wicked, and go not in the way of evil men. Prov.4 chess: ―DN‖ ―Denver‖ ―penguin‖ ―Happy Feet‖ ―Great Dane‖ ―Dan Chaucer‖ ―Don‖ Dan A title of honour, common with the old poets, as Dan Phoebus, Dan Cupid, Dan Neptune, Dan Chaucer, etc. (Spanish, don.) Dan Chaucer, well of English undefiled, On Fame's eternal beadroll worthy to be filed. Spenser: Faërie Queene, book iv. canto ii. 32. From Dan to Beersheba. From one end of the kingdom to the other; all over the world; everywhere. The phrase is Scriptural, Dan being the most northern and Beersheba the most southern city of the Holy Land. We have a similar expression, “From John o' Groats to the Land's End.” Source: Dictionary of Phrase and Fable, E. Cobham Brewer, 1894 15: Avoid it, pass not by it, turn from it, and pass away. Prov.4 chess: ―DO‖ ―The Magic Flute‖ ―Feat‖ ―Ivy League‖ ―Marseille‖ ―Chicago Bears‖ ―Victoria Falls‖ 16: For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall. Prov.4 Chess: ―DP‖ ―Pygmalion‖ ―Chimera‖ ―Physios‖ ―Depth‖ ―Sculptor‖ 17: For they eat the bread of wickedness, and drink the wine of violence. Prov.4 chess: ―DQ‖ ―Deco‖ ―Swan Lake‖ ―Miami Vice‖ ―Manzana‖ ―kind‖ ―New Kids on the Block‖ ―Altar‖ ―Black Magic Woman‖ ―Kilimanjaro‖ ―SnowWhite‖ ―David Blaine‖ ―Matthew‖ ―Kenny Rogers‖ 18: But the path of the just is as the shining light, that shineth more and more unto the perfect day. Prov.4 chess: ―DR‖ ―FDR‖ ―Abilene‖ ―Drive‖ ―Huntington Drive‖ 19: The way of the wicked is as darkness: they know not at what they stumble. Prov.4 Chess: ―DS‖ ―Dos‖ ―Track & Field‖ ―Can can‖ ―Johnny Walker‖ ―Capote‖ ―Kidman‖ ―alcaparras, moras, capers‖ ―Seattle‖ ―Cancún‖ ―kappa‖ 20: My son, attend to my words; incline thine ear unto my sayings. Prov.4 Chess: ―DT‖ ―Dota, Santa María de‖ ―Hoffman‖ ―Minerva‖ ―Offenbach‖ ―roof‖ ―daughter‖ Exodus1:21: And it came to pass, because the midwives feared God, that he made them houses. ―Próspero Fernández‖ ―The Tempest‖ ―prosperity‖ ―Frederick the Great‖ ―Barbarossa‖ ―Marathon‖ ―The station buildings were long, low huts, made of sundried, mud-colored bricks, laid up without mortar (adobes, the Spaniards call these bricks, and Americans shorten it to 'dobies). The roofs, which had no slant to them worth speaking of, were thatched and then sodded or covered with a thick layer of earth, and from this sprung a pretty rank growth of weeds and grass. It was the first time we had ever seen a man's front yard on top of his house. The building consisted of barns, stable-room for twelve or fifteen horses, and a hut for an eating-room for passengers. This latter had bunks in it for the station-keeper and a hostler or two. You could rest your elbow on its eaves, and you had to bend in order to get in at the door. In place of a window there was a square hole about large enough for a man to crawl through, but this had no glass in it. There was no flooring, but the ground was packed hard. There was no stove, but the fire-place served all needful purposes. There were no shelves, no cupboards, no closets. In a corner stood an open sack of flour, and nestling against its base were a couple of black and venerable tin coffee-pots, a tin teapot, a little bag of salt, and a side of bacon.‖ -Mark Twain: Roughing It Ch. IV 21: Let them not depart from thine eyes; keep them in the midst of thine heart. Prov.4 chess : ―DU‖ ―Duero‖ ―Pan‘s Labyrinth‖ ―luggage‖ ―Java‖ 22: For they are life unto those that find them, and health to all their flesh. Prov.4 Chess: ―DV‖ ―New York‖ (soap) ―Mount Pele‖ (Popocatepetl?) ―Betty Smith‖ : VENUS AND ADONIS Even as an empty eagle, sharp by fast, Tires with her beak on feathers, flesh and bone, Shaking her wings, devouring all in haste, Till either gorge be stuff'd or prey be gone; Even so she kissed his brow, his cheek, his chin, And where she ends she doth anew begin. 60 ………………………… … (Published in 1593) 'Fondling,' she saith, 'since I have hemm'd thee here Within the circuit of this ivory pale, 230 I'll be a park, and thou shalt be my deer; Feed where thou wilt, on mountain or in dale: Graze on my lips; and if those hills be dry, Stray lower, where the pleasant fountains lie. …………………….. 'Long may they kiss each other, for this cure! O, never let their crimson liveries wear! And as they last, their verdure still endure, To drive infection from the dangerous year! That the star-gazers, having writ on death, May say, the plague is banish'd by thy breath. 510 Vulcan & Venus by LindaAnn Loschiavo The first time he saw Venus Vulcan loved. She was a flower, petals arching back, Intent on showing off its pollen tease. Without her in his life he''d be a dead sea That''s drying up. Without her as his wife, The god of fire suspects he will amount To merely supervisor of the clowns. His smithy''s flames were never this intense. Those passions of extremity, he knows, Have rendered subsequent existence pale, Her image driven into him hard nailed. Rejected by his mother at his birth, Young Vulcan learned to prize what she despised About him most: a lack of perfect form. All unappreciated metals shine With application of attentiveness From a loving smith who''s known as Juno''s son-Without her panic of the unconvinced. And beauty undetected, iron-bound, Excites his sense of possibility, Creator of the shield of Hercules, And fatal necklace of Harmonia. But genitals are tools men use to forge Their future with. Unused, this tool becomes Another artist who let talent waste By vacillating till all models died. The author of his sorrow Vulcan''s hands-- his craftiness--could be as what''s ignored Inside awaits repair. By day he works Impatient hoofs'' new shoes--for Pyrois, Eous, Aethon, Phlegor--ordered By a busy god, the Sun. His hammer seals What''s pried apart by clarifying dark. The first time he saw Venus in the sea, He focused on her unreflective side. Like sparks, she seemed: so dangerous to the eyes. With specks around her, he identifies. Perfection outlined her physique as if Someone hung "Seek No Further" on her chest, And Jove''s unloved lame son adored such form That would need nothing from him to convince The world of its tremendousness. He who protected others--with their necklaces, arms, Shield, scepter--finds himself ablaze, disarmed. The first time he held Venus in his arms, This god of fire felt her stylish flesh Was unencumbered by a conscience, not Unlike his mother with her unused heart, Who''d never know the worried pounding, know His sorrow stuffed with silence and dark wind Like a stomachache that doesn''t quit. The gods, He knows, can''t die. And yet her busy womb Is certainly the tomb of harmony. His body rocks foundations of the forge, Struck anvils baying, "Cuckold!" in his brain. The last time he caught Venus in their room, Another lover riding anvilled hips, Lame Vulcan felt fenced in by fate, lovestruck. Unloved, his heart had rooted easily, With childishness that parented his hopes. The goddess who is love loved him perhaps No better than all else. Their partnership Had seemed in ashes till she comes with news: Their son is due--winged Cupid. He''ll create Arrows, equipping hands too young to have A conscience. Forger Vulcan tools revenge. Dana Gioia selected LindaAnn Loschiavo to be a "Featured Poet" in the journal ItalianAmericana. She is a native New Yorker, journalist, and reviewer.http://www.pifmagazine.com/SID/9/ 23: Keep thy heart with all diligence; for out of it are the issues of life. Prov.4 Chess: ―DW‖ ―Dwight‖ ―perfume‖ ―blood-good-food‖ ―gules‖ ―El Escorial‖ ―Ganymede‖ ―By the door, inside, was fastened a small old-fashioned looking-glass frame, with two little fragments of the original mirror lodged down in one corner of it. This arrangement afforded a pleasant double-barreled portrait of you when you looked into it, with one half of your head set up a couple of inches above the other half. From the glass frame hung the half of a comb by a string--but if I had to describe that patriarch or die, I believe I would order some sample coffins. It had come down from Esau and Samson, and had been accumulating hair ever since--along with certain impurities. In one corner of the room stood three or four rifles and muskets, together with horns and pouches of ammunition.‖ -Mark Twain: Roughing It Ch. IV 24: Put away from thee a froward mouth, and perverse lips put far from thee. Prov.4 Chess: ―DX‖ ―Jalisco‖ ―tequila‖ ―tunnel‖ ―Confucius‖ ―Puntarenas‖ ―shoe-store‖ ―Fernando‖ ―Three Gorge Dam‖ ―Anglo-Cantonese‖ 25: Let thine eyes look right on, and let thine eyelids look straight before thee. Prov.4 Chess : ―DY‖ ―day‖ ―diamond‖ ―Earth‖ 26: Ponder the path of thy feet, and let all thy ways be established. Prov.4 Chess : ―DZ‖ ―sphere‖ ―bridge‖ ―Earth‖ ―Our Meistersinger, thou set breath in steel; And it was thou who on the boldest heel Stood up and flung the span on even wing Of that great Bridge, our Myth, wherof I sing!‖ – Hart Crane: Cape Hatteras Bridge of Gold. According to a German tradition, Charlemagne‘s spirit crosses the Rhine on a golden bridge at Bingen, in seasons of plenty, to bless the vineyards and cornfields. ―Thou standest, like imperial Charlemagne, Upon thy bridge of gold.‖ Longfellow:Sonnets, Autumn Made a bridge of gold for him; i.e. enabling a man to retreat from a false position without loss of dignity. Bridges, like all crossing places, are dangerous. As routes across the body of water that separates the living from the dead, or across the infernal abyss, these mythical bridges are especially dangerous: the soul of the sinner cannot cross, and the bridge distinguishes between the righteous and the damned. Earthly bridges are fixed structures, but these are narrow or broad, as occasion demands, or are endowed with an apparent structural unsoundness that allows only the morally resolute to make the crossing in safety. Sometimes, the danger is there for all, and for the righteous the bridge is a final test. Invariably, the bridge leads to a kind of paradise or to an underworld that will not tolerate the presence of the bad, who fall from it into a place of dissolution or punishment. The Perilous Bridge 27: Turn not to the right hand nor to the left: remove thy foot from evil. Prov.4 chess: key : ―The one exception is an episode that is both out of key and intrinsically false‖ [Stanley Kauffman (―ketchup‖)] pizza : jaguar stake: ―that hard kernel of gaiety that never breaks‖ [Evelyn Waugh (―Kentucky Fried Chicken‖)] ―Uganda‖ Proverbs, chapter 5 1: My son, attend unto my wisdom, and bow thine ear to my understanding: chess: ―EA‖ ―easel‖ CABALLETE . La multitud transfigurada festeja emocionada un gol de el brasileño. A cinco mil años de distancia, a doce amigos enseño en Tebas, la pintura y redundancia de lo que será una realidad y una gauchada: un Triunfo y una Entrada. Jackson, Tenn.: Madison county: Beech Bluff : La Mona Strait Cahuita “His fee was a mere twenty guineas” [ Peter Quennell (―Cahuita‖)] Adair: “Although he seems so firm to us / He is merely flesh and blood.” [T.S. Eliot ( ―Estrecho de La Mona‖)] Denmark Mercer: a dealer in textiles, especially silks.Matt 11:8 ―But what went ye out for to see? A man clothed in soft rainment? behold, they that were soft clothing are in kings‘ houses.‖ Luke 7: 25 But what went ye out for to see ? A man clothed in soft rainment? Behold, they which are gorgeously appareled, and live delicately, are in kings‘ courts. ―Black Shirts‖ : Juanes: Estrecho de La Mona (Rep. Dominicana) : ―La Camisa Negra‖ Malesus Oakfield “Merchandizing was at a full stop, for very few ships ventured to come up the river, and none at all went out.” [Defoe (―Mark‖)] 2: That thou mayest regard discretion, and that thy lips may keep knowledge. Prov.5 chess: EB ―ebony‖ ―White‖ ―Try Bennet‖ 3: For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: Prov.5 chess: ―geodesic dome‖ ―structures‖ 4: But her end is bitter as wormwood, sharp as a twoedged sword. Prov.5 chess : ―tower‖ ―skater‖ ―Eiffel‖ chess: meter: ―A whirlpool can exist only as long as the water continue to eddy‖ [Fritz Kahn (―edge‖)] ―an edge of wintery chill‖ [John Knowles (―White Fang‖)] 5: Her feet go down to death; her steps take hold on hell. Prov.5 chess : ―EE‖ ―praying mantis‖ ―crampons‖ 6: Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them. Prov.5 chess: ―EF‖ ―boil‖ ―ribosomes‖ ―salsa‖ Into the Mystical Unreal Reality of the Faroe Islands In a small cafe in a town called Nolsoy, on an archipelago in the middle of the North Atlantic, surrounded by barflies and the blue fug of cigarette smoke, I am trying to be unobtrusive. This is not going so well. There are precisely two occupied tables in the establishment, the barflies‘ and mine. 7: Hear me now therefore, O ye children, and depart not from the words of my mouth. Prov.5 chess: ―EG‖ ―Noche de Entierro:The Benjamins‖ ―Bismarck‖ 8: Remove thy way far from her, and come not nigh the door of her house: Prov.5 chess : ―EH‖ ―navigation‖ ―vessel‖ ―viking‖ ―vein‖ ―rosa de los vientos‖ ―carrousel‖ ―meander‖ 9: Lest thou give thine honour unto others, and thy years unto the cruel: Prov.5 chess: ―tiovivo‖ ―Pont du Gard‖ ―Perspective‖ 10: Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger; Prov.5 Chess : ―EJ‖ ―axis‖ ―Junior Johnson‖ ―Puccini‖ ―olla de carne‖ ―duct‖ ―carbonneutral‖ ―Dukes of Hazzard‖ 11: And thou mourn at the last, when thy flesh and thy body are consumed, Prov.5 Chess: ―EK‖ ―Fare‖ ―tamal‖ ―Don Quixote‖ ―Lana Turner‖ ―keep‖ ―wool‖ El algodón ha sido plantado en la India por más de tres mil años, y es referenciado en el "Rigveda", escrito en 1500 A.C. Mil años después el gran historiador Griego Herodoto escribió sobre el algodón hindú: "Allá hay árboles que crecen silvestres, de los cuales el fruto es una lana mejor y más bella que el de una oveja. Los Hindúes hacen su ropa de la lana de este árbol." La industria algodonera Hindú fue eclipsada durante la revolución industrial Inglesa, cuando la invención del "Spinning Jenny" en 1764 y el marco giratorio en 1769 permitieron la producción masiva en el Reino Unido. La capacidad de producción fue mejorada por la invención del "cotton gin" por Eli Whitney en 1793. 12: And say, How have I hated instruction, and my heart despised reproof; Prov.5 Chess: ―Fidelio‖ ―Oriente‖ ―Three Kings‖ ―Philippines‖ 13: And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! Prov.5 Chess: ―tears‖ ―ligament‖ ―barley‖ ―wheaton‖ ―George Clooney‖ 14: I was almost in all evil in the midst of the congregation and assembly. Prov.5 chess: ―ledge‖ "Nessun dorma" is an aria from the final act of Giacomo Puccini's opera Turandot. The aria, whose title translates from Italian as "Let no one sleep", follows the proclamation by the Princess Turandot that no one shall sleep: they shall all spend the night attempting to find out the name of the unknown prince, Calaf, who has set the challenge. Calaf sings, indicating his certainty that their effort will be in vain. The aria achieved pop status after Luciano Pavarotti's rendition of it was used as the BBC's theme for the 1990 Football World Cup held in Italy. It has been that tenor's signature song outside Italy since the 70s, as his rendition of it garnered him world-wide fame. 15: Drink waters out of thine own cistern, and running waters out of thine own well. Prov.5 chess : ―Clutch Cargo‖ “holding one breath” 16: Let thy fountains be dispersed abroad, and rivers of waters in the streets. Prov.5 chess : ―EP‖ ―Luke‖ ―Baila la Calle: Martin Hewitt: Endless Love‖ 17: Let them be only thine own, and not strangers' with thee. Prov.5 chess : ―EQ‖ ―boots‖ ―Casino‖ ―triceps‖ ―ties‖ 18: Let thy fountain be blessed: and rejoice with the wife of thy youth. Prov.5 chess: ―ER‖ Revelation ―Alexandria‖ Patmos ―Vicente Fernández‖ (―Paris Hilton‖) ―Daisy‖ 19: Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. Prov.5 Chess: ―ES‖ ―Beyonce‖ 20: And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? Prov.5 chess: ―ET‖ ―Nuts‖ ―Nicaragua & Panama‖ walnut (Galicia, Wales, Raquel Welch): Some difficulty there is in cracking the name thereof. Why walnuts, having no affinity to a wall, should be so called. The truth is, gual or wall, in the old Dutch signifieth ―strange‖ or ―exotic‖ (whence Welsh foreigners); these nuts being no natives of England or Europe. FULLER: Worthies of England St.Walstan: in England the patron saint of husbandmen…is usually depictedwith a scythe in his hand and cattle in the background.. Vasco Da Gama : navegante portugués, n. en Sines (Extremadura)[14691524], que descubrió la ruta de ls Indias por el Cabo de Buena Esperanza y llegó a Calicutm en la costa de Malabar(1489). Nombrado Almirante de las Indias (1502), emprendió una Segunda expedición y fundó establecimientos e nMozambique, Sofala y Cochim. Regresó a su patria en 1503y , aunque obtuvo el título de Virrey, vivió oscuramente en Cochim hasta su muerte. Cape of Good Hope: Nelson Mandela , capacitance: ―C‖ the ratio of charge to potential amphora Memphis Harry Potter: ―The Mystery and Melancholy of a Street‖ painted by surrealist Giorgio de Chirico in 1914 nogales ―Peru‖ De aquí que lo primero que hace Gregorio Martínez en Biblia de guarango sea reconstruir la historia de sus ancestros negros e indios de Coyungo, empezando por la fundación de la hacienda y los orígenes del pueblo, desarmando las prácticas sociales que han conducido a su marginación. Al mismo tiempo destaca desde el propio título el carácter sagrado de la historia que nos va a relatar al desviar la noción de lo sagrado judeocristiano de las Sagradas Escrituras y su carácter espiritual y especulativo: la Biblia, hacia la cultura afro peruana, y su carácter material y práctico: el guarango, ese árbol fetiche de la naturaleza americana que crecía en abundancia en la zona de Ica, Nazca, Acarí, Coyungo y en todo el desierto costeño, y que, según afirma elocuentemente el escritor, puede vivir más de mil años, como si fuera uno de los marcadores indelebles del milenarismo andino. http://www.andes.missouri.edu/andes/especiales/RF_Gregorio.html 21: For the ways of man are before the eyes of the LORD, and he pondereth all his goings. Prov.5 chess: ―EU‖ light… Eugene… ―eudemonism‖: a system of ethics that evaluates the morality of actions in terms of their capacity to produce happiness. Prov.14:21 ….. ―eucalyptus‖: Eucalyptus globulus….. ―EU‖….. “In the code of military etiquette, silence and fixity are forms of deference” [Ambrose Bierce (―Mar Adentro‖)] ―Euxine Sea: Black Sea‖…. Matt.14:29-31 ―…and when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore did thou doubt?‖ …. ―Eunice‖ “The amount of sugary eulogy which James and Elizabeth could absorb was marvelous” [Catherine Drinker Bowen (―Eumenides: eu,well+menos, spirit: ―bien pensadas: well minded ones ‖)]Europe….. Euclid: Greek mathematician of the third century B.C.; author of Elements , in which the earliest systematic geometry is developed from the essentially undefined concepts of point, line and plane…Cubismo: se considera a Cezanne precursor de este movimiento pictórico al afirmar que cualquier tema puede ser reducido a formas geométricas. Picasso comparte con Braque la creación del cubismo, pinta en 1907 Las señoritas de Avignon donde formula los principios de la nueva estética consistente en despojar las cosas de us realidad temporal.Esta tendencia artística, inspirada en el arte negro, intentaba representar simultáneamente diversos aspectos de un mismo objeto……………refranero anecdótico: ―No hay quinto malo: ―5:21‖:―E:U‖) 22: His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. Prov.5 chess: ―EV‖ ―substance‖ ―frequency‖ ―Venus‖ Venus (Greek: Aphrodite; Babylonian: Ishtar) is the goddess of love and beauty. The planet is so named probably because it is the brightest of the planets known to the ancients. (With a few exceptions, the surface features on Venus are named for female figures.) Venus has been known since prehistoric times. It is the brightest object in the sky except for the Sun and the Moon. Like Mercury, it was popularly thought to be two separate bodies: Eosphorus as the morning star and Hesperus as the evening star, but the Greek astronomers knew better. (Venus's apparition as the morning star is also sometimes called Lucifer.) ―leaves‖ desk “A journalist of spirit is a desideratum in a revolution” [ Hugh H. Brackenridge (―Colorado‖)] ―Dawson‖: Bully Dawson: a noted London sharper, who swaggered and lived a most abandoned life about Black Friars in the reign of Charles II decode…… pupitres: Descartes, Eugenie: full name, Eugénie Marie de Montijo de Guzmán, empress of France as wife of Napoleon III, eugenol: a colorless aromatic oil, C10H12O2, found in cloves and used in perfumes and germicides. 23: He shall die without instruction; and in the greatness of his folly he shall go astray. Prov.5 chess : ―EW‖ Daytona Beach : winter resort on the Atlantic side of Florida, pop. 45,000. “thy sight is young,/ and thou shalt read when mine begin to dazzle” [Shakespeare (―Solar: yard‖)] ―Jeff Gordon‖ Ps.10:4 ―The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.” Benjamin Henry Day: American journalist; published New York Sun as first one-cent (penny) newspaper, grandfather of Clarence Day (author of Life with Father) chess: ―Definition‖ Andrew Jackson: Seventh Pres. of the U.S., jack hammer, jade, ―Juliet Delta‖, ―j.d.‖, ―Jude law‖, ―joda‖, Tulum (Mayan): Joseph Marie Jacquard, French inventor of mechanical loom, when : ― I know when to leave‖ La Hoja Blanca: ―His intellect was of the shallowest order…his mind was in its original state of white paper.” [Lamb (―Onan‖)] … ―Claude Elwood Shannon‖: American mathematician; pioneer in information theory… pledge: Gen.38:17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it? … ―Drink to me only with thine eyes, / And I will pledge with mine‖ BEN JONSON: To Celia. |Crepuscular ―A‖ (Adjective) Definition: Pertaining to crepuscule, twilight; dim or weak in terms of visibility. Usage: Today's word is an adjective more appealing than the noun (crepuscule) it is derived from. "Twilight" certainly is a more beautiful way to describe the light at dusk than "crepuscule" but "crepuscular" has its charms. Suggested Usage: Today's word should come to mind in any situation characterized by dimness: "I'm afraid that reading the fine print of this contract demands too much of my crepuscular vision." The term fits many other legal situations, too, "Your honor, in the crepuscular light of the bar, it was easy to mistake my wallet for the wallet of the guy sitting next to me." The judge's vision would have to be crepuscular for him to not see through that excuse. Etymology: Latin crepusculum "twilight," diminutive of creper "dark." The suffix -ul- is found in several other borrowings from Latin, e.g. "homunculus" and "miniscule." The origin of the root crep- is unclear but it might be related to the cor- "bellow, squawk" of cornix "crow" and corvus "raven" (akin to English "crow" and "to crow") if it acquired an association with darkness because of the color of these birds. However, the semantic relation cannot be established unequivocally. Proverbs, chapter 6 Compare with Revised Standard Version: Prov.06 1: My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, Chess : ―FA‖ ―fabric‖ Fabric (club) ―fábrica‖ ―Switched fabric‖ ―cat‖ Ailurophile (Noun) Definition: A cat fancier; a lover of cats. Usage: It is amazing that in a land of so many ailurophiles, the word is used so rarely. Cat-lover may be a more straightforward term but it is also ambiguous and potentially misleading. Play it safe and use this: ailurophile. Don't like cats? Well, we have something for you, too— you are an "ailurophobe," someone who hates or fears cats. The adjective is ailurophilic, unless you mean "cat-like," that's ailuroid.Suggested Usage: An advantage of a rarely used word is that metaphorical usage has yet to be explored. You might try, "She's a bit to the catty side and I'm not an ailurophile." Of course, people are not the only creatures who might love kitties, "Now, in just what sense is your dog an ailurophile?" Etymology: The first printed evidence of today's word appeared in 1927. The word is clearly a concoction of Greek ailur-os "house cat" + phili-os "friendly, fond of." Not much is known of the origin of ailuros. The compounding element phil- "love" was used widely by the Greeks, providing us a gold mine to 'borrow' from. We have accumulated such gems as bibliophile "book-lover," Francophile "Lover of things French," and, of course, dendrophile, the polite form for "tree-hugger" among many others ―Manusmriti‖ ―Indian caste system‖ ―Peru‖ ―Lima‖ ACTIUM : a promontory and town of ancient Greece, located opposite of modern Preveza; site of the naval victory by Octavian‘s forces under Agrippa over those of Mark Antony and Cleopatra (31B.C.) Gen 17 :11 ―And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.‖ 2: Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. (Prov.6) Chess: ―FB‖ ―fable‖ ―astrolabe‖ ―hammer‖ ―dictionary‖ ―Webster‖ ―butterfly‖ ―drum‖ ―matraca‖ ―Fiddler On the Roof‖ ―Peru‖ ―Lima‖ ―Mach Number‖ Gen 17 :11 ―And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.‖ ―Machu Picchu‖ ―Vicente Fox‖ ―Many languages are burdened with unnecessary(?) machinery, such as grammatical gender.‖ (E.H. Sturtevant) ―O signieur Dew, thou diest on a point of fox,/ Except, O signieur, thou do give to me/ Egregious ransom‖ SHAKESPEARE: Henry V,IV,iv ―Medieval science could be termed ‗totalitarian‘; it was designed to corroborate the credo of the regime‖ (Fritz Khan) Prov.29:23 A man's pride shall bring him low: but honour shall uphold the humble in spirit. El sur [Cuento. Texto completo] Jorge Luis Borges El hombre que desembarcó en Buenos Aires en 1871 se llamaba Johannes Dahlmann y era pastor de la Iglesia evangélica; en 1939, uno de sus nietos, Juan Dahlmann, era secretario de una biblioteca municipal en la calle Córdoba y se sentía hondamente argentino. Su abuelo materno había sido aquel Francisco Flores, del 2 de infantería de línea, que murió en la frontera de Buenos Aires, lanceado por indios de Catriel: en la discordia de sus dos linajes, Juan Dahlmann (tal vez a impulso de la sangre germánica) eligió el de ese antepasado romántico, o de muerte romántica. Un estuche con el daguerrotipo de un hombre inexpresivo y barbado, una vieja espada, la dicha y el coraje de ciertas músicas, el hábito de estrofas del Martín Fierro, los años, el desgano y la soledad, fomentaron ese criollismo algo voluntario, pero nunca ostentoso. A costa de algunas privaciones, Dahlmann había logrado salvar el casco de una estancia en el Sur, que fue de los Flores: una de las costumbres de su memoria era la imagen de los eucaliptos balsámicos y de la larga casa rosada que alguna vez fue carmesí. Las tareas y acaso la indolencia lo retenían en la ciudad. Verano tras verano se contentaba con la idea abstracta de posesión y con la certidumbre de que su casa estaba esperándolo, en un sitio preciso de la llanura. En los últimos días de febrero de 1939, algo le aconteció. Ciego a las culpas, el destino puede ser despiadado con las mínimas distracciones. Dahlmann había conseguido, esa tarde, un ejemplar descabalado de Las Mil y Una Noches de Weil; ávido de examinar ese hallazgo, no esperó que bajara el ascensor y subió con apuro las escaleras; algo en la oscuridad le rozó la frente, ¿un murciélago, un pájaro? En la cara de la mujer que le abrió la puerta vio grabado el horror, y la mano que se pasó por la frente salió roja de sangre. La arista de un batiente recién pintado que alguien se olvidó de cerrar le habría hecho esa herida. Dahlmann logró dormir, pero a la madrugada estaba despierto y desde aquella hora el sabor de todas las cosas fue atroz. La fiebre lo gastó y las ilustraciones de Las Mil y Una Noches sirvieron para decorar pasadillas. Amigos y parientes lo visitaban y con exagerada sonrisa le repetían que lo hallaban muy bien. Dahlmann los oía con una especie de débil estupor y le maravillaba que no supieran que estaba en el infierno. Ocho días pasaron, como ocho siglos. Una tarde, el médico habitual se presentó con un médico nuevo y lo condujeron a un sanatorio de la calle Ecuador, porque era indispensable sacarle una radiografía. Dahlmann, en el coche de plaza que los llevó, pensó que en una habitación que no fuera la suya podría, al fin, dormir. Se sintió feliz y conversador; en cuanto llegó, lo desvistieron; le raparon la cabeza, lo sujetaron con metales a una camilla, lo iluminaron hasta la ceguera y el vértigo, lo auscultaron y un hombre enmascarado le clavó una aguja en el brazo. Se despertó con náuseas, vendado, en una celda que tenía algo de pozo y, en los días y noches que siguieron a la operación pudo entender que apenas había estado, hasta entonces, en un arrabal del infierno. El hielo no dejaba en su boca el menor rastro de frescura. En esos días, Dahlmann minuciosamente se odió; odió su identidad, sus necesidades corporales, su humillación, la barba que le erizaba la cara. Sufrió con estoicismo las curaciones, que eran muy dolorosas, pero cuando el cirujano le dijo que había estado a punto de morir de una septicemia, Dahlmann se echó a llorar, condolido de su destino. Las miserias físicas y la incesante previsión de las malas noches no le habían dejado pensar en algo tan abstracto como la muerte. Otro día, el cirujano le dijo que estaba reponiéndose y que, muy pronto, podría ir a convalecer a la estancia. Increíblemente, el día prometido llegó. A la realidad le gustan las simetrías y los leves anacronismos; Dahlmann había llegado al sanatorio en un coche de plaza y ahora un coche de plaza lo llevaba a Constitución. La primera frescura del otoño, después de la opresión del verano, era como un símbolo natural de su destino rescatado de la muerte y la fiebre. La ciudad, a las siete de la mañana, no había perdido ese aire de casa vieja que le infunde la noche; las calles eran como largos zaguanes, las plazas como patios. Dahlmann la reconocía con felicidad y con un principio de vértigo; unos segundos antes de que las registraran sus ojos, recordaba las esquinas, las carteleras, las modestas diferencias de Buenos Aires. En la luz amarilla del nuevo día, todas las cosas regresaban a él. Nadie ignora que el Sur empieza del otro lado de Rivadavia. Dahlmann solía repetir que ello no es una convención y que quien atraviesa esa calle entra en un mundo más antiguo y más firme. Desde el coche buscaba entre la nueva edificación, la ventana de rejas, el llamador, el arco de la puerta, el zaguán, el íntimo patio. En el hall de la estación advirtió que faltaban treinta minutos. Recordó bruscamente que en un café de la calle Brasil (a pocos metros de la casa de Yrigoyen) había un enorme gato que se dejaba acariciar por la gente, como una divinidad desdeñosa. Entró. Ahí estaba el gato, dormido. Pidió una taza de café, la endulzó lentamente, la probó (ese placer le había sido vedado en la clínica) y pensó, mientras alisaba el negro pelaje, que aquel contacto era ilusorio y que estaban como separados por un cristal, porque el hombre vive en el tiempo, en la sucesión, y el mágico animal, en la actualidad, en la eternidad del instante. A lo largo del penúltimo andén el tren esperaba. Dahlmann recorrió los vagones y dio con uno casi vacío. Acomodó en la red la valija; cuando los coches arrancaron, la abrió y sacó, tras alguna vacilación, el primer tomo de Las Mil y Una Noches. Viajar con este libro, tan vinculado a la historia de su desdicha, era una afirmación de que esa desdicha había sido anulada y un desafío alegre y secreto a las frustradas fuerzas del mal. A los lados del tren, la ciudad se desgarraba en suburbios; esta visión y luego la de jardines y quintas demoraron el principio de la lectura. La verdad es que Dahlmann leyó poco; la montaña de piedra imán y el genio que ha jurado matar a su bienhechor eran, quién lo niega, maravillosos, pero no mucho más que la mañana y que el hecho de ser. La felicidad lo distraía de Shahrazad y de sus milagros superfluos; Dahlmann cerraba el libro y se dejaba simplemente vivir. El almuerzo (con el caldo servido en boles de metal reluciente, como en los ya remotos veraneos de la niñez) fue otro goce tranquilo y agradecido. Mañana me despertaré en la estancia, pensaba, y era como si a un tiempo fuera dos hombres: el que avanzaba por el día otoñal y por la geografía de la patria, y el otro, encarcelado en un sanatorio y sujeto a metódicas servidumbres. Vio casas de ladrillo sin revocar, esquinadas y largas, infinitamente mirando pasar los trenes; vio jinetes en los terrosos caminos; vio zanjas y lagunas y hacienda; vio largas nubes luminosas que parecían de mármol, y todas estas cosas eran casuales, como sueños de la llanura. También creyó reconocer árboles y sembrados que no hubiera podido nombrar, porque su directo conocimiento de la campaña era harto inferior a su conocimiento nostálgico y literario. Alguna vez durmió y en sus sueños estaba el ímpetu del tren. Ya el blanco sol intolerable de las doce del día era el sol amarillo que precede al anochecer y no tardaría en ser rojo. También el coche era distinto; no era el que fue en Constitución, al dejar el andén: la llanura y las horas lo habían atravesado y transfigurado. Afuera la móvil sombra del vagón se alargaba hacia el horizonte. No turbaban la tierra elemental ni poblaciones ni otros signos humanos. Todo era vasto, pero al mismo tiempo era íntimo y, de alguna manera, secreto. En el campo desaforado, a veces no había otra cosa que un toro. La soledad era perfecta y tal vez hostil, y Dahlmann pudo sospechar que viajaba al pasado y no sólo al Sur. De esa conjetura fantástica lo distrajo el inspector, que al ver su boleto, le advirtió que el tren no lo dejaría en la estación de siempre sino en otra, un poco anterior y apenas conocida por Dahlmann. (El hombre añadió una explicación que Dahlmann no trató de entender ni siquiera de oír, porque el mecanismo de los hechos no le importaba). El tren laboriosamente se detuvo, casi en medio del campo. Del otro lado de las vías quedaba la estación, que era poco más que un andén con un cobertizo. Ningún vehículo tenían, pero el jefe opinó que tal vez pudiera conseguir uno en un comercio que le indicó a unas diez, doce, cuadras. Dahlmann aceptó la caminata como una pequeña aventura. Ya se había hundido el sol, pero un esplendor final exaltaba la viva y silenciosa llanura, antes de que la borrara la noche. Menos para no fatigarse que para hacer durar esas cosas, Dahlmann caminaba despacio, aspirando con grave felicidad el olor del trébol. El almacén, alguna vez, había sido punzó, pero los años habían mitigado para su bien ese color violento. Algo en su pobre arquitectura le recordó un grabado en acero, acaso de una vieja edición de Pablo y Virginia. Atados al palenque había unos caballos. Dahlmam, adentro, creyó reconocer al patrón; luego comprendió que lo había engañado su parecido con uno de los empleados del sanatorio. El hombre, oído el caso, dijo que le haría atar la jardinera; para agregar otro hecho a aquel día y para llenar ese tiempo, Dahlmann resolvió comer en el almacén. En una mesa comían y bebían ruidosamente unos muchachones, en los que Dahlmann, al principio, no se fijó. En el suelo, apoyado en el mostrador, se acurrucaba, inmóvil como una cosa, un hombre muy viejo. Los muchos años lo habían reducido y pulido como las aguas a una piedra o las generaciones de los hombres a una sentencia. Era oscuro, chico y reseco, y estaba como fuera del tiempo, en una eternidad. Dahlmann registró con satisfacción la vincha, el poncho de bayeta, el largo chiripá y la bota de potro y se dijo, rememorando inútiles discusiones con gente de los partidos del Norte o con entrerrianos, que gauchos de ésos ya no quedan más que en el Sur. Dahlmann se acomodó junto a la ventana. La oscuridad fue quedándose con el campo, pero su olor y sus rumores aún le llegaban entre los barrotes de hierro. El patrón le trajo sardinas y después carne asada; Dahlmann las empujó con unos vasos de vino tinto. Ocioso, paladeaba el áspero sabor y dejaba errar la mirada por el local, ya un poco soñolienta. La lámpara de kerosén pendía de uno de los tirantes; los parroquianos de la otra mesa eran tres: dos parecían peones de chacra: otro, de rasgos achinados y torpes, bebía con el chambergo puesto. Dahlmann, de pronto, sintió un leve roce en la cara. Junto al vaso ordinario de vidrio turbio, sobre una de las rayas del mantel, había una bolita de miga. Eso era todo, pero alguien se la había tirado. Los de la otra mesa parecían ajenos a él. Dalhman, perplejo, decidió que nada había ocurrido y abrió el volumen de Las Mil y Una Noches, como para tapar la realidad. Otra bolita lo alcanzó a los pocos minutos, y esta vez los peones se rieron. Dahlmann se dijo que no estaba asustado, pero que sería un disparate que él, un convaleciente, se dejara arrastrar por desconocidos a una pelea confusa. Resolvió salir; ya estaba de pie cuando el patrón se le acercó y lo exhortó con voz alarmada: -Señor Dahlmann, no les haga caso a esos mozos, que están medio alegres. Dahlmann no se extrañó de que el otro, ahora, lo conociera, pero sintió que estas palabras conciliadoras agravaban, de hecho, la situación. Antes, la provocación de los peones era a una cara accidental, casi a nadie; ahora iba contra él y contra su nombre y lo sabrían los vecinos. Dahlmann hizo a un lado al patrón, se enfrentó con los peones y les preguntó qué andaban buscando. El compadrito de la cara achinada se paró, tambaleándose. A un paso de Juan Dahlmann, lo injurió a gritos, como si estuviera muy lejos. Jugaba a exagerar su borrachera y esa exageración era otra ferocidad y una burla. Entre malas palabras y obscenidades, tiró al aire un largo cuchillo, lo siguió con los ojos, lo barajó e invitó a Dahlmann a pelear. El patrón objetó con trémula voz que Dahlmann estaba desarmado. En ese punto, algo imprevisible ocurrió. Desde un rincón el viejo gaucho estático, en el que Dahlmann vio una cifra del Sur (del Sur que era suyo), le tiró una daga desnuda que vino a caer a sus pies. Era como si el Sur hubiera resuelto que Dahlmann aceptara el duelo. Dahlmann se inclinó a recoger la daga y sintió dos cosas. La primera, que ese acto casi instintivo lo comprometía a pelear. La segunda, que el arma, en su mano torpe, no serviría para defenderlo, sino para justificar que lo mataran. Alguna vez había jugado con un puñal, como todos los hombres, pero su esgrima no pasaba de una noción de que los golpes deben ir hacia arriba y con el filo para adentro. No hubieran permitido en el sanatorio que me pasaran estas cosas, pensó. -Vamos saliendo- dijo el otro. Salieron, y si en Dahlmann no había esperanza, tampoco había temor. Sintió, al atravesar el umbral, que morir en una pelea a cuchillo, a cielo abierto y acometiendo, hubiera sido una liberación para él, una felicidad y una fiesta, en la primera noche del sanatorio, cuando le clavaron la aguja. Sintió que si él, entonces, hubiera podido elegir o soñar su muerte, ésta es la muerte que hubiera elegido o soñado. Dahlmann empuña con firmeza el cuchillo, que acaso no sabrá manejar, y sale a la llanura. 3: Do this now, my son, deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend. (Prov.6) Chess: ―FC‖ ―facere‖ ―face‖ ―factory‖ ―FC Barcelona‖ The Metaphysical Poets by T.S.Eliot After Donne and Herbert, a change came over English poetry. The poets lost the capacity of uniting thought and feeling. The ‗unification of sensibility‘ was lost, and ‗dissociation of sensibility‘ set in. After that the poets can either think or they can feel; there are either intellectual poets who can only think, or there are poets who can only feel. The poets of the 18th century were intellectuals, they thought but did not feel; the romantics of the 19th century felt but did not think. Tennyson and Browning can merely reflect or ruminate, i.e. meditate poetically on their experience, but cannot express it poetically. Eliot says, ―Tennyson and Browning are poets and they think; but they do not feel their thought as immediately as the odour of a rose. A thought to Donne was an experience; it modified his sensibility. When a poet‘s mind is perfectly equipped for its work, it is constantly amalgamating disparate experience; the ordinary man‘s experience is chaotic, irregular, and fragmentary. The latter falls in love, or reads Spinoza and these two experiences have nothing to do with each other, or with the noise of the typewriter or the smell of cooking; in the mind of the poet these experiences are always forming new wholes.‖ In other words, the metaphysical poets had a unified sensibility which enabled them to assimilate and fuse into a new wholes most disparate and heterogeneous experiences. They could feel their thoughts as intensely as the odour of a rose, that is to say they could express their thoughts through sensuous imagery. In his poems, Donne expresses his thoughts and ideas by embodying them in sensuous imagery and it is mainly through the imagery that the unification of sensibility finds its appropriate expression. Eliot then proceeds to examine the close similarity between the age of Donne and the modern age, and the consequent similarity between the sensibility of the Metaphysicals and the modern poets. The Metaphysicals are difficult and the poet in the modern age is also bound to be difficult. Hence the modern poet also uses conceits and methods very much similar to those of the Metaphysicals who also lived in complex and rapidly changing times. Like them the modern poet also transmutes ideas into sensations, and transforms feelings into thought or states of mind. Elliot‘s comments apply not only to Baudelaire and Laforgue, but to his own poetry. In other words, Donne and the other Metaphysicals are in the direct current of English poetry, and the modern poets are their direct descendants. This current flows direct from the Elizabethan age rightly up to the modern age. Only, and unfortunately, this continuity was broken for some time under the influence of Milton and Dryden who are great masters of language, but not of the soul. The poet has different faculties and sensibilities, he must achieve a unification of his sensibilities, and must express this unified sensibility in his poetry. Only such a poetry would be complete; but it would be complex and difficult. The Metaphysicals, as well as the moderns, have this complexity, and also this completeness and maturity. ―There he stood, grown suddenly tall, towering above them.‖ (J.R.R. Tolkien) movie(s): OFF THE BLACK pitch a shutout." "It's a baseball drama/comedy that relies on Nick Nolte to not only hit a home run but Reviewed by Dennis Schwartz This is the feature film debut for 26-year-old writer-director James Ponsoldt. It's a baseball drama/comedy that relies on Nick Nolte to not only hit a home run but pitch a shutout. He cannot carry the film alone even though Nolte is quite effective as a drunken mess (a role well suited for him, as who can forget that infamous mugshot!). His day job is in a junkyard when not umpiring high school games and at night he's viewed as a sad figure who sits home alone with his dog slurping beer and watching baseball on TV till he falls asleep on the couch. The film is done in by its dreary and slight story, too many dead spots, predictability in its outcome, tear jerking sentimentality for a national pasttime that hasn't been one for generations and a deadly lumbering pace. The film played at Sundance; it was filmed in Haverstraw, New York (meant to represent a small factory town anywhere in America). Off The Black revolves around aimless teenager Dave Tibbel (Trevor Morgan) forming an unlikely relationship with the has-been temperamental, drunken and disheveled 57year-old high school umpire, Ray Cooke (Nick Nolte), who made the call that Dave's bases loaded pitch was 'off the black' and therefore called a ball which forced in a run so the kid's team lost the playoff game. Dave and two of his high school pals that night vandalize Ray's house and only Dave gets caught. Instead of calling the police, Ray has Dave return to clean up the mess in his yard and pay for the broken car window. It leads to the two spending quality time together and eventually bonding, something the kid can't do with his real father. We learn that Dave's photographer father Tom (Tim Hutton, was in Q & A with Nolte back in 1990 and now owns P.J. Clarke's bar in Manhattan) raises Dave and his younger teenager sister Ashley (Sonia Feigelson) alone after his wife deserted the family two years ago (somehow we are led to believe she was a good mom, but no effort is made to explain her total absence from her children--something no good mom would ever do). Dad is too emotionally distant from the kids to be a supportive father, but he does love them. Ray we learn had a bitter divorce and has a son the same age as Dave, but the son has turned his back on him. To try and communicate with the son, Ray makes videotapes of himself in his umpire uniform and in a one-way conversation he tells his son how he spends his time. The film slowly builds to Ray asking Dave to go to his 40th high school reunion and pretend to be his son, and in return his debt to him would be wiped clean. Before they go to the reunion they stop off at the hospital to say hello to Ray's elderly father (Michael Higgins), who has Alzheimer's. Dave posing as Ray's son is recognized by his grandad but he doesn't recognize his own son Ray. The reunion sparkles with the same kind of gentle humor, where all Ray's classmates comment how the son looks just like his dad. The pivotal scene has Dave and Ray sitting on the porch and just chatting for about 15 minutes as they cement their platonic love; it becomes their chance to discover what it takes to be a son, a father and a man. To have the irascible Nolte act as the surrogate father is a great move in casting. It's just too bad the film, not without some charm and touching moments, couldn't have been shortened further, because as it stands now what it throws at us is a little bit outside the strike zone to be effective. It's saddled with too many possible subplots and characters introduced but not further explored. As a result, the film looks as if it didn't deliver all it could have. The part played by Rosemarie DeWitt as Ray's only friend we know of and the older woman Dave has a crush on, could have been eliminated and we wouldn't have missed a thing. 4: Give not sleep to thine eyes, nor slumber to thine eyelids. chess: ―FD‖ ―Vestal‖ ―Federal‖ ―shark‖ ―Palace of Fontainebleau‖ ―sickle‖ task whelk (Busycon canalicatum, Busycon contrarium): marine snails with turreted shells ―J&B‖ ―Silver Surfer‖ ―Michelangelo‖ ―Fidele‖ 5: Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler. chess: ―FE‖ ―Man‖ understanding “Kluck‟s undoing was his adherence to the principles of Klausewitz” [Reginald Pound (―Equus‖)] ―Taj Mahal‖ ―border collie‖ ACTIUM Actaeon .In Greek mythology a huntsman who, having surprised Diana bathing (or according to Euripides boasted his superiority in the chase) was changed into a stag and torn to pieces by his own hounds. Thus (as a stag) he became representative of men whose wives are unfaithful. 6: Go to the ant, thou sluggard; consider her ways, and be wise: (Prov.6) Chess: ―FF‖ ―St. Anthony‖ ―Max Ernst‖ ―Philadelphia‖ ―Pacal‖ ―Palenque‖ chess: ―Alessandro Scarlatti‖ ―Anthony Hopkins‖ ―words versus music‖ ―The Gulf‖ Gen.38: 27-30 And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first, 29: And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Josh.2:15-21 Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. 16: And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. 17: And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. 18: Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. 19: And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. 20: And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. 21: And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. TRIVIAL PURSUIT: Susan B. Anthony Actresses : Thomas Coryate says ―When I went to a theatre [in Venice] I observed cetain things that I never saw before; for I saw women act…I have herd that it hath sometimes been used in London‖ (Coryat‘s Crudities, 1611). Female parts on the English stage were always taken by boys until the Restoration. The first actress to perform in public was Margaret Hughes (Prince Rupert ‗s mistress) playing Desdemona in Othello at a theatre in Clare Market, London (8 December 1660). Edward Kynaston (d. 1706) seems to have been the last actor to take female parts in serious drama. Whereas, women’s parts in plays have hitherto been acted by men in the habits of women…we do permit and give leave for the time to come that all women’s parts be acted by women. Charles II’s license 1662 7: Which having no guide, overseer, or ruler, (Prov.6) Chess: ―FG‖ ―fog‖ ―fig‖ Mark ―Little matter worthy of mark occurred.‖ (Scott) ―The crisis of apathetic melancholy from which…he emerged by the reading of Marmontel‘s Memoirs (Heaven save the mark!) and Wordsworth‘s poetry.‖ (William James) ―A mounted officer would be a conspicuous mark.‖ (Ambrose Bierce) ―Pray you, mark.‖ (Shakespeare) ―Mark what a radiant (see actinium At#89, actinia, ray) she spreads‖ (Milton) ―Humphrey Bogart‖ ―Morocco‖ ―White‖ ―marimba‖ ―Three Kings of Cologne‖ (Matt.2:1) ―Melchior means ―king of light‖./ Gaspar or Caspar means ―the white one‖./ Balthazar means ―the lord of treasures‖. 8: Provideth her meat in the summer, and gathereth her food in the harvest. (Prov.6) Chess: ―FH‖ ―top‖ ―por las altas torres de San Francisco y de la isla de Manhattan,‖ JLB: Otro poema de los dones. ―Mario Vargas Llosa‖ ―Antonio Consejero‖ The War of the End of the World (1981) is a story of a revolt against the Brazilian government in the late 19th-century and the brutal response of the authorities. A religious fanatic, known as Conselheiro (Counselor), is followed by a huge band of disciples drawn from the fringes of society. Before the army of the Republic wins, the modern rational world suffers several humiliating defeats with the group of outcasts. Vargas Llosa uses Euclides da Cunha's account of the events, Os sertões (1902), as a source. One of the characters, a "nearsighted journalist", is loosely based on da Cunha. 9: How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? (Prov.6) Chess: ―FI‖ ―China‖ ―succesion‖ “a succesion of one-man stalls offered soft drinks” (Alec Waugh) ―Obelisk‖ *******note check alternating (current) China sino********** ―ordinary men have always had to suffer the history their leaders were making‖ (Herbert J. Muller) ―sucrose‖ ―sudden death (Sports)‖ ―The rigid formality of the place suffocated her‖ (Thackeray) 10: Yet a little sleep, a little slumber, a little folding of the hands to sleep: (Prov.6) Chess: ―FJ‖ ―electricity‖ ―Thackeray‖ ―Creed‖ [―Meanwhile I had succumbed to the disease of scepticism‖(―Scottsdale‖) ] (Cyril Connolly) [I‟d rather be a pagan suckled in a creed outworn(―Electra‖)] (Wordswoth) 11: So shall thy poverty come as one that travelleth, and thy want as an armed man. (Prov.6) Chess: ―FK‖ Uruguay: ―Ineluctable or impregnable ‗Mario Benedetti‘? : „Etat a la Siege‟ ‖ (Montevideo) ……limelight (foco): protagonist: ―Bruce Willis‖ bulwark “We have seen the necessity of theUnion, as our bulwark against foreign danger” [ James Madison (―Montevideo‖)] [―The beloved son of Marcus succeded to his father‖(―Prescott‖)](Gibbon) [―economic assistance…must subvert the existing…feudal or tribal order‖ [(―Phoenix‖) (Henry A. Kissinger)] 12: A naughty person, a wicked man, walketh with a froward mouth. (Prov.6) Chess: ―FL‖ ―scorer & goalkeeper‖ ―Do You Know the Way to San José?‖ ―Rolando Fonseca y Guardi Alfaro‖ ―Elephantine‖ ―Pachi‖ fortress: ―checkpoint charlie‖ ―Charleston‖ ―North Carolina‖: Military Architecture of Ancient Egypt For most of Egypt's ancient history, it was a land of fortifications. To some extent, all Egyptian ceremonial buildings, including temples and even funerary complexes, were intended to function as bastions of order and harmony, requiring at least symbolic fortifications to protect them from the surrounding chaos. And from the very beginning, we find references to Egypt's attempts to fortify their country, for the Memphis of Menes, united Egypt's earliest King, was known as Ineb-Hedj, meaning "the White Wall". In fact, the earliest surviving Egyptian fortifications were built to protect towns rather than to defend frontiers. Probably the first evidence for an Egyptian fortress is a Predynastic ceramic model of a building, discovered by Flinders Petrie at Abadiyeh, which appears to show two men peering over a crenellated wall. However, the oldest surviving remains of fortifications are the early dynastic settlements in Upper Egypt at Kom el-Ahmar (Heirakonpolis) and at Elkab. Unless an enemy was willing to besiege a stronghold until it surrendered or could surprise its garrison and subdue it, he had to conquer it by forcing the gates, by scaling the walls or by breaching them. Since the earliest times measures were taken to prevent these possibilities: Hence, there was an attempt to build fortification walls with massive thickness and of a height that ladders could not be built to scale them. The gates were specifically protected. While the tops of walls are often decayed completely, drawings indicate that there were cornices all around, behind which the defenders could take cover. In fact, the distinctive features of Egyptian forts, with their symmetrical and often elegant designs, probably reflect the monumental traditions of Egyptian religious architecture just as much as pragmatic military requirements. Various terms could be used to designate a fortified structure, corresponding to various types, including bekhen, meaning "tower", nekhetw, meaning "fortress" and simply nekhet, meaning "strong". The frontier posts were often called khetem, which means "seal". 13: He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers; (Prov.6) Chess: ―FM‖ ―Chicken Little‖ 14: Frowardness is in his heart, he deviseth mischief continually; he soweth discord. (Prov.6) Chess: ―FN‖ 15: Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy. (Prov.6) Chess: ―FO‖ ―Palenque‖ 16: These six things doth the LORD hate: yea, seven are an abomination unto him: (Prov.6) Chess: ―FP‖ ―membrane‖ ―fig‖ ―67‖ 17: A proud look, a lying tongue, and hands that shed innocent blood, (Prov.6) Chess: ―FQ‖ ―Howard Carter‖ 18: An heart that deviseth wicked imaginations, feet that be swift in running to mischief, (Prov.6) Chess: ―FR‖ lipids 19: A false witness that speaketh lies, and he that soweth discord among brethren. (Prov.6) Chess: ―FS‖ cholesterol C27H45OH ―It became fashionable to repair your mistakes by turning your back on them and running‖ [Faulkner (―Choir‖)] 20: My son, keep thy father's commandment, and forsake not the law of thy mother: (Prov.6) Chess: ―FT‖ life(poder real): ―light & fe‖ fat: ICE: ―It was a fine, green, fat landscape‖ [R.L.Stevenson (―Greenland‖)] ―O that I past changing were/Fast in thy Paradise‖ [George Herbert (―Treasure Island‖)] ―For twelve days we had been fast companions‖[R.L.Stevenson (―Fox-Trot‖)] 21: Bind them continually upon thine heart, and tie them about thy neck. Chess: ―FU‖ Luxembourg (Prov.6) 22: When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. (Prov.6) Chess: ―FV‖ 23: For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: (Prov.6) Chess: ―FW‖ ―la cocotera‖ 24: To keep thee from the evil woman, from the flattery of the tongue of a strange woman. (Prov.6) Chess: 25: Lust not after her beauty in thine heart; neither let her take thee with her eyelids (Prov.6) Chess: ―Conquistador‖: a conqueror ; especially any of the Spanish conquerors of Mexico and Peru in the 16th century. [Caribbean (―Ashley Judd‖)] ―In following down the track of discovery,Navarrete turned aside from the conquests of Mexico and Peru, to exhibit the voyages of his countrymen in the Indian seas.” WILLIAM H. PRESCOTT: History of the Conquest of Peru. Preface p.725 Peru. From China to Peru. From one end of the world to the other, equivalent to ―from Dan to Beersheba‖. The phrase comes from opening of Johnson‘s Vanity of Human Wishes: “Let observation with extensive view / Survey mankind from China to Peru.‖ Peruvian Bark , cinchona bark(quinine.So named from the wife of Contedel Chinchon, viceroy of Peru, who was cured of a tertian fever by its use, and who brought to Europe in 1640.Linnaeus erroneously named it cinchona) called also Jesuit‟s bark, because it was introduced into Spain by the Jesuits.The indians call it quinquina . ―Joseph Conrad‖ ―Francisco Pizarro‖ (Prov.6) ―Conquistador‖ : a conqueror ; especially any of the Spanish conquerors of Mexico and Peru in the 16th century. Peru. From China to Peru. Peruvian Bark Joseph Conrad Francisco Pizarro 26: For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life. (Prov.6) Chess: buy : guideline: “the sickeningly sweet life of the amoral, jaded, bored upper classes”[John Simon (―Ashley Judd‖: ―La Guía‖: ―La Scala‖: ―Ariel‖) Guiana: Otto von Guericke: German physicist; studied air pressure and friction Gudgeon. Gaping for gudgeons. Looking out for things extremely improbable. As a gudgeon is a small fish used as bait, it means here a snare, a lie, a deception. To swallow a gudgeon. To be bamboozled with a most palpable lie, as silly fish are caught by gudgeons (Fr. goujon; whence the phrase avaler le goujon, to swallow the bait, to die). ―Make fools believe in their foreseeing / Of things before they are in being; / To swallow gudgeons ere they‘re catched, / And count their ―Ariel‖: A Hebrew name signifying ―lion of God‖. In Isaiah 29:1-7, it is applied to Jerusalem; in astronomy a satellite of Uranus; in demonology and literature the name of a spirit. Thus Ariel is one of the seven angelic ―princes‖ in Heywood‘s Hierarchie of the Blessed Angels (1635); one of therebel angels in Milton‘s Paradise Lost, VI, 371 (1667); a sylph (an chickens ere they‘re hatched.‖ [BUTLER: Hudibras, II, iii. (―Olominas‖)] elemental spirit of air in the Middle Agesby the Rosicrucians and Cabbalists, from the Greek silphe, beetle or larva…Any mortal who has preserved inviolate chastity might enjoy intimate familiarity with these gentle spirits, and deceased coquettes were said to become sylphs, ―and sport and flutter in the fields of air‖ ―Whoever, fair and chaste, / Rejects mankind, is by some sylph embraced.‖ POPE: The Rape of the Lock,I,67) the guardian of Belinda, in Pope‘s Rape of the Lock (1712); but best known as ―an ayrie spirit‖ in Shakespeare‘s Tempest. According to the play Ariel was enslaved to the witch Sycorax who overtasked him, and in punishment for not doing what was beyond his power, shut him up in a pine-rift for twelve years. On the death of Sycorax, Ariel became the slave of Caliban, who tortured him most cruelly. Prospero liberated him and was gratefully served by the fairy until set free. 27: Can a man take fire in his bosom, and his clothes not be burned? (Prov.6) Chess: "OK", "Oklahoma", "OK Corral" "best" "Best Western" best: ―In Hester Prynne‘s story I bestowed much thought‖ [Hawthorne (―Phoenix‖)] ―He was certainly the best hated man in the ship.‖ [Maugham (―Titanic‖)] beast: ―the bestialities of the sailors were intensified by the gloom of the rabbit-warren quarters‖ [L.M. Kable (―Noah Wyle‖)] ―Arizona‖: ―Only the young have the right to betray their ignorance‖ [ Henry Adams (―Dragon‖)] ―I betrayed thy budding youth into a false and unnatural relation with my decay‖ [Hawthorne (―Angeline‖)] ―Chiriquí‖:‖If their works betrays imperfections‖ [James Madison (―Atlantic‖) ―A servant...betrayed their presence to the Germans.‖ [William Styron (―Billy Bob Thornton‖)] Chiriquí is a province of Panama. The capital is the city of David. The province is divided in 13 districts. @@Q District (Capital) Alanje (Alanje) Barú (Puerto Armuelles) Boquerón (Boquerón) Boquete (Bajo Boquete) Bugaba (La Concepción) David (David) Dolega (Dolega) Gualaca (Gualaca) Remedios (Remedios) Renacimiento (Río Sereno) San Félix (Las Lajas) San Lorenzo (Horconcitos) Tolé (Tolé) 28: Can one go upon hot coals, and his feet not be burned? (Prov.6) Chess: “Cahuita” “cachos” “sopa de tortuga” 29: So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent. (Prov.6) Chess: “Holy Blood, Holy Grail” 30: Men do not despise a thief, if he steal to satisfy his soul when he is hungry; (Prov.6) Chess: “Port au Prince” 31: But if he be found, he shall restore sevenfold; he shall give all the substance of his house. (Prov.6) Chess: “Boreas” “Kingston” 32: But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul. (Prov.6) Chess: “Torero” “Silverio Pérez” 33: A wound and dishonour shall he get; and his reproach shall not be wiped away. (Prov.6) Chess: “Port Royal” 34: For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. (Prov.6) Chess: “Raging Bull” “Mike Tyson” 35: He will not regard any ransom; neither will he rest content, though thou givest many gifts. (Prov.6) Chess: “Santo Grial” “Dubcek” “ “URSS” “Prague Spring” “Our Celia” Proverbs, chapter 7 Compare with Revised Standard Version: Prov.07 1: My son, keep my words, and lay up my commandments with thee. Prov.7 chess: hill, ―target‖, ―telescopic sight‖(―mirilla‖), ―Mason‖ ―The Wall‖ ―Orion‖(The Hunter): a constellation often referred to as The Hunter, is a prominent constellation, one of the largest and perhaps the best-known and most conspicuous in the sky. ―In the beginning was not the word, or the deed, but the face. ‗Darkness was upon the face of the deep,‘ runs the King James Version in the second verse of the opening of Genesis. ‗And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.‘ Two uses of ‗face‘ in one verse, and a third implied face, surely: God‘s own, hovering over the face of his still uncreated world. The Almighty, looking into the face of his waters, might well be expected to see his face reflected: it is profoundly his world, still uncontaminated by rebellious man. The committees of translators appointed by James I knew what they were doing. The face of God and the face of the world (or of mankind) will become a running entanglement throughout the five Books of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). Man will fear to look upon God‘s face, and God will frequently abhor the deeds of the people who live on the face of his world. Once Cain has killed Abel, and has been banished by God, he cries out: ‗Behold thou hast driven me out this day from the face of the earth; and from thy face shall I be hid.‘ When the Almighty decides to flood his world, he pledges to destroy every living thing ‗from off the face of the earth‘.‖ The Five Books of Moses: A Translation with Commentary by Robert Alter 2: Keep my commandments, and live; and my law as the apple of thine eye. Prov.7 chess: applecart ―What a drag it is to be criminally handsome‖ (S.J. Perelman) ―Hawaii‖ abacus abaca(Musa textilis) ―Armando Manzanero‖ ―Manzanillo‖ ―Camomille‖ dragon : Arthur Rackham cover design for Edgar Allan Poe‘s Tales of Mystery and Imagination ―Por la noche, su tiniebla, y su astronomía‖ Joseph Heller & Thalia‘s ping pong : [(Ni Moisés, ni las Musas) ―Catch 22‖] ―In the Modernist era, the poets, as Pound wisecracked, have been more interested in Muses than Moses and though bits of the Psalms have inevitably been embedded in poems, new translations have become the province of theologians and academics. The latest is a handsome edition, complete with the requisite red ribbon, by Robert Alter, and it has arrived accompanied by a joyful noise, widely acclaimed in the press as the Psalms for Our Time.‖ Praise Yah The Book of Psalms: A Translation with Commentary by Robert Alter http://www.lrb.co.uk/v30/n02/wein01_.html Eliot Weinberger The David Story: A Translation with Commentary of 1 and 2 Samuel. - Review - Prov.7 The David Story: A Translation with Commentary of 1 and 2 Samuel. By Robert Alter. Norton, 410 pp., $30.00. ROBERT ALTER'S contribution to current scripture studies has been immense and defining. Alter, who is professor of Hebrew and comparative literature at the University of California, Berkeley, possesses a rare combination of interpretive gifts. He has both a sensitive ability to work with Hebrew and an artistic sensibility that allows him to grasp the aesthetic workings of a text without excessive or premature theological judgment. Alter's The Art of Biblical Narrative (1981) and The Art of Biblical Poetry (1985) have had a vital influence on the methods and perspectives of the "literary study" of the Bible-- an approach that has opened ways of reading and interpreting scripture unavailable to the dominant methods of historical criticism. Alter's translation of Samuel 1 and 2 in The David Story allows him to return to and use the insights and suggestions of The Art of Biblical Narrative. In his extended introduction, he invites a fresh consideration of the way we may hear and receive this text and gives something of a charter for a literary approach to it. While the writer may have been doing history, it is "an imagining of history that is analogous to what Shakespeare did with his historical figures and events in his historical plays." The author's attention to detail and dialogue cannot be reportage; it is inescapably construction. "The author approaches the David story as an imaginative writer, giving play to that dialectical fullness of conception that leads the greatest writers (Shakespeare, Stendhal, Balzac, Tolstoy, Proust, to name a few apposite instances) to transcend the limitations of their own ideological points of departure," Alter states. Prov.7 His point is exceedingly important and cunningly stated. To transcend one's "own ideological points of departure" means, in a theological context, to be carried artistically beyond one's own take on the ethical and the theological--a transcendence authorized by the text but much resisted by the church. The outcome of applying such an emancipated imagination to Samuel, Alter says, is "a will and testament worthy of a Mafia chief," "the wisdom of a Tallyrand," "the first full-length portrait of a Machiavellian prince in Western literature." Prov.7 Alter's artistic sense requires and permits him to reject two staples of conventional criticism: the Deuteronomic hypothesis that has never been easy to sustain in regard to Samuel and that constricts the power of the narrative; and the breaking of a unified and coherent narrative into sources, a long-established method of historical criticism. Alter wants the fullness of narrative to have its own say. As one would expect, Alter's translation is imaginative and sensitive to nuance. But though subtle and suggestive, it is not a wholesale departure from traditional renderings. He has a generous appreciation for the King James Version: What is clearer to me now is that the precedent of the King James Version has played a decisive and constructive role in directing readers of English to a rather literal experience of the Bible, and that this precedent can be ignored only at considerable cost, as nearly all the English versions of the Bible done in recent decades show. The men responsible for the 1611 version authorized by King James, following the great model of William Tyndale a century earlier, produced an English Bible that often, though by no means invariably, evinced a striking fidelity to many of the literary articulations of the Hebrew text. This success of course reflected their remarkable sense of English style (nothing traduces the power of the original more egregiously than the nonstyle cultivated by the sundry modern versions), but it was also a consequence of their literalism. The literalism was dictated by their firm conviction as Christians that every word of the biblical text was literally inspired by God. That belief led them to replicate significant verbal repetition in the original, avoiding elegant synonymity, and to reproduce in English many of the telling word choices of the biblical writers. Alters commentary on Samuel consists of isolated notes on specific matters. This section of the book offered less than I had expected. Alter's literary sensibilities produce shrewd notes; one can learn a great deal from them. But the format does not permit him to say as much as he could or as we might hope he would concerning the text's literary patterns and movements. That Alter, so able and versatile, would invest himself in the demanding, meticulous work of translation suggests that attentiveness to nuance and detail is well worth the effort. Clinical pastoral education and its dread "verbatims" has taught many of us that how something is said matters enormously. It has taught us the difficult skill and freedom of attending to nuance. Ironically, many of us who have learned to listen well nevertheless run roughshod over the biblical text, unwilling to let its nuance subvert either social ideology or passion for certitude. Alter's book is important because it shows a keen listener in the act of listening. It demonstrates how one who already knows a great deal about the text is again surprised and led elsewhere by its detail. Alter invites his readers to listen with him, to hear more and other than already has been heard. Listening is a countercultural activity, an activity that leads to freedom, as Alter demonstrates. Reviewed by Walter Brueggemann, McPheeters Professor of Old Testament at Columbia Theological Seminary in Decatur, Georgia.3 Prov.7 The Book of Psalms: A Translation with Commentary by Robert Alter Out of the mouths of babes; apple of the eye; fire and brimstone; out of joint; sleep the sleep of death; sweeter than honey and the honeycomb; whiter than snow; oh that I had wings like a dove for then would I fly away; the meek shall inherit the earth; tender mercies; clean hands and a pure heart; I have been young and now am old; my cup runneth over; many a time; clean gone; the days of old; I am a worm and no man; his heart‘s desire; the heavens declare the glory of god; go down to the sea in ships; at their wits‘ end; the valley of the shadow of death; make a joyful noise; go from strength to strength . . . The 1611 King James Authorised Version of the Book of Psalms – and of course of the entire Bible – is so deep in the English language that we no longer know when we are repeating its phrases. Inextricable from the beliefs and practices of its faithful for four hundred years, it has been transformed from the translation of a holy book into a holy book itself. Poets, however, know from experience that there are no definitive texts, and over the centuries an assembly of angels has been singing the Psalms in its own way: Wyatt, Sidney, the Countess of Pembroke, Campion, Milton, Crashaw, Vaughan, Smart, Clare, Hopkins and Kipling among them. Some were setting lyrics to new tunes; some were performing metrical exercises with familiar material; some were expressing private prayer; some were simply writing a poem. St Augustine said that all things written in the Psalms are mirrors of ourselves and it was inevitable that, when English poets were still largely Christian believers, they would look into the mirror of this foundational anthology of poetry, as Chinese poets looked into the Confucian Book of Songs. In the Modernist era, the poets, as Pound wisecracked, have been more interested in Muses than Moses and though bits of the Psalms have inevitably been embedded in poems, new translations have become the province of theologians and academics. The latest is a handsome edition, complete with the requisite red ribbon, by Robert Alter, and it has arrived accompanied by a joyful noise, widely acclaimed in the press as the Psalms for Our Time. New translations of a classic text are either done as a criticism of the old translations (correcting mistakes, finding an equivalent that is somehow closer to the original, writing in the language as it is now spoken) or they are a springboard for trying something new in the translation-language, inspired by certain facets of the original (such as Pound‘s Chinese or Anglo-Saxon versions, Paul Blackburn‘s Provençal, Louis Zukofsky‘s Latin). Alter, whose concern is Biblical Hebrew and not contemporary poetry, is in the former camp. As he explains in the introduction, his project is to strip away the Christian interpretations implicit in the King James and later versions and restore the context of the archaic Judaism of the half-millennium (roughly 1000-500 BCE) in which the Psalms were written. His poetics is an attempt to reproduce the compression and concreteness of the Hebrew, ‗emulating its rhythms‘ and ‗making more palpable the force of parallelism that is at the heart of biblical poetry‘. As for mistakes, it is surprising that the King James apparently has so few. Alter corrects very little, sometimes unconvincingly, though he is more specific on flora and fauna. His de-Christianisation is largely in the avoidance of frequent King James terms such as ‗salvation‘, ‗soul‘, ‗mercy‘, ‗sin‘ and its sister, ‗iniquity‘. He translates the KJ line ‗my soul thirsteth for thee‘ (63) as ‗My throat thirsts for You,‘ explaining in the introduction that although the Hebrew word nefesh ‗means ―life breath‖ and, by extension, ―life‖ or ―essential being‖ . . . by metonymy, it is also a term for the throat (the passage through which the breath travels)‘ – a translation, in other words, more literal than the original. Elsewhere, ‗my soul‘ becomes ‗my being‘, or sometimes merely ‗I‘. For ‗sin‘ he prefers ‗offence‘; for ‗mercy‘, ‗kindness‘. For ‗iniquity‘ he often chooses ‗mischief‘, which, in American English, is more likely to be associated with frat-boy pranks on Halloween than treachery in the desert. Thus the KJ ‗they cast iniquity upon me‘ (55) becomes ‗they bring mischief down upon me‘ and the KJ ‗Iniquities prevail against me‘ (65) becomes ‗My deeds of mischief are too much for me.‘ The strangest choice of all is the replacement of the often reiterated ‗salvation‘ and its cognates with ‗rescue‘ (the noun), in ways that seem to have no connection with English as it is spoken: ‗rescue is the Lord‘s‘ (3) or ‗the cup of rescue I lift‘ (116) or the KJ ‗A horse is a vain thing for safety‘ (33), which becomes the incomprehensible ‗The horse is a lie for rescue.‘ The parallelism that is the organising principle of the psalmodic line (and of much archaic poetry) has been plain in English since the translations of Miles Coverdale in 1535. Coverdale marked the division into hemistiches (or what Alter, following Benjamin Hrushovski, calls ‗versets‘) with a colon, a practice followed, inconsistently, by the King James. Bishop Robert Lowth explained it in detail in 1753 in Oxford, and inspired Christopher Smart, who attended the lectures, to use the form for his Jubilate Agno. Alter emphasises this by splitting each line into two, with the second one indented, giving the poem a more ‗modern‘ look, but it is hard to see why this is ‗more palpable‘ than previous versions. Open any page of the KJ version and the parallelism is quite clear: ‗Let the floods clap their hands: let the hills be joyful together‘ (98) – a line I picked at random – seems little different from Let the rivers clap hands, let the mountains together sing gladly – though Alter is, characteristically, slightly more awkward. To illustrate how he has rendered the condensed language of the original, Alter, in the introduction, takes an unfortunate example, the famous line from Psalm 23: ‗Yea, though I walk through the valley of the shadow of death, I will fear no evil.‘ He explains that the Hebrew has eight words and 11 syllables, but the King James translation ‗weighs in‘ at 17 words and 20 syllables. Alter has brought this down to 13 words and 14 syllables, an admirable diet, but there are few who wouldn‘t prefer the chubbier version to this: Though I walk in the vale of death‘s shadow, I fear no harm. Over the last century, there have been many translation strategies for giving a sense of the denseness of classical languages such as Chinese or Sanskrit: layout on the page, enjambment, the dropping of articles when possible, a reliance on Anglo-Saxon rather than Latinate words. Alter tends to use the possessive. The opening line of Psalm 19 in the King James, ‗The heavens declare the glory of God,‘ becomes ‗The heavens tell God‘s glory‘; if nothing else, cutting three syllables. Its concluding lines, which are repeated thrice daily by observant Jews, ‗Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer‘ are turned into lines that would have the prayerful stumbling: Let my mouth‘s utterances be pleasing and my heart‘s stirring before You, LORD, my rock and redeemer. Considering that the Psalms are meant to be spoken or sung, many of Alter‘s lines are difficult to say: ‗Your throne stands firm from of old,/from forever You are‘ (93) is one for elocution class, and the KJ ‗Make haste, O God, to deliver me; make haste to help me, O Lord‘ (70) has been turned into a stammer: ‗God, to save me,/Lord, to my help, hasten!‘ Translation comes from somewhere, the language and literature of the original, but it also goes somewhere, into the language and literature of the translation language. Too often the experts in one know very little about the other. The cliché that only poets can translate poetry is half true. More exactly, only poetry-readers can translate poetry: those familiar with the contemporary poetry of the translation language, the context in which the translation will be read. On the evidence here, Alter seems to know very little about the last hundred years of English-language poetry. He is partial to Victorian language, perhaps in the belief that it is more ‗poetic‘. The result is that, at times, he sounds more dated than the King James. He‘s in ‗death‘s vale‘ where the KJ was in ‗the valley of death‘. His Lord is ‗my crag and my bastion‘ (18) where the KJ‘s is ‗my rock, and my fortress‘. He has a ‗people aborning‘ (22) where the KJ has a ‗people that shall be born‘, and a ‗sojourner‘ (94) for the KJ‘s ‗stranger‘. The KJ‘s ‗I have considered the days of old‘ (77) is now ‗I ponder the days of yore.‘ And the famous line ‗I have been young and now am old‘ (37) has been turned into A.E. Housman: ‗A lad I was, and now I am old.‘ Worse, like many writing poems for the first time, he is in love with inverted syntax: the trees ‗fresh and full of sap they are‘ (92); ‗they fix to the string their arrow‘ (11); ‗His handiwork sky declares‘ (19, better known as ‗the firmament sheweth his handywork‘); ‗orphans they murder‘ (94). Sometimes he merely inverts the King James phrases. ‗For I am poor and needy‘ (86) becomes ‗for lowly and needy am I‘; ‗The sea is his, and he made it‘ (95) turns into ‗His is the sea and He made it‘; or similarly, ‗Thy way is in the sea‘ (77) is now ‗In the sea was Your way.‘ There are inversions on nearly every page and after a while, wonder, one does, if it‘s not the swamp of Yoda the Jedi Master we‘re in. That sinking feeling hits bottom as early as Psalm 23: The LORD is my shepherd, I shall not want. In grass meadows He makes me lie down (And, almost needless to say, for ‗He restoreth my soul,‘ Alter has ‗My life He brings back.‘) The incessant inversion, combined with the predilection for possessives, leads to many examples of the kind where la plume de ma tante would become ‗My aunt‘s is the pen.‘ The first line of Psalm 24 is straightforward in the King James: ‗The earth is the Lord‘s, and the fullness thereof.‘ Alter‘s line needs to be diagrammed: ‗The Lord‘s is the earth and its fullness.‘ He seems to have no ear for American English, from the alpha (2: ‗Why are the nations aroused,/and the peoples murmur vain things?‘) to the omega (150: ‗Let all that has breath praise Yah‘ – a construct rather like ‗All who is going should get on the bus‘). He is oblivious to American slang, not realising that Psalm 66 (KJ: ‗Make a joyful noise unto God . . . Say unto God, how terrible art thou in thy works!‘) in his version (‗Shout out to God . . . Say to God, ‗‗How awesome Your deeds‖‘) sounds like a Christian rock band warming up the crowd. He sometimes slips out of register: ‗The wicked man borrows and will not pay,/but the just gives free of charge‘ (37). And he apparently can‘t hear that the line ‗Free me, Lord, from evil folk‘ (140) is best spoken in the voice of George Bush. Inversion, the possessive, the unpronounceable and an unfortunate word-choice all converge in Psalm 18, where he transforms a dull line in the King James (‗As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me‘) into: ‗At the mere ear‘s report they obeyed me,/aliens cringed before me.‘ There are many other lines that would cause the meek to tremble, though perhaps not aliens to cringe. Among them: ‗With their dewlaps they speak haughty words‘ (17); ‗All day long I go about gloomy‘ (38); ‗Like sheep to Sheol they head‘ (49, KJ: ‗Like sheep they are laid in the grave‘); ‗All the wrongdoers bandy boasts‘ (94); ‗For all gods of the peoples are ungods‘ (96); ‗I hate committing transgressions‘ (101); ‗I resemble the wilderness jackdaw‘ (102); ‗for we are sorely sated with scorn‘ (123); and, perhaps the worst of all, the anatomically perplexing ‗The wicked backslide from the very womb‘ (58). But fortunately, as Edward Dahlberg once remarked, ‗there are many psalms that even the droning of a priest cannot kill.‘ As one reads along, the suspicion grows that perhaps this book is not about the poetry at all, but about the commentary. Usually half, and sometimes more, of every page is taken up by Alter‘s notes. Certainly there are many editions where the notes are more interesting than the texts, but the commentary here divides between lexical minutiae, of interest largely to Hebraicists (though this is a heavily promoted mass-market book) and a running exegesis for freshmen, in a relentless reiteration of the obvious. The line ‗My being like thirsty land to You‘ (143) is glossed: ‗Rain in this climate and therefore in this body of literature is characteristically thought of as a desperately needed blessing. Hence God‘s responsive presence is metaphorically represented as the rain that the parched land awaits to quicken it with growth‘ – though one presumes that, by page 493, the reader has already figured out that these people are living in the desert. ‗Sing to the Lord a new song‘ (149) needs this explanation: ‗The idea of a ―new song‖ is highlighted in several psalms. In a sense, this is a kind of self-advertisement of the psalmist, as if to say ―here is a fresh and vibrant psalm that you have never heard before.‖‘ It is remarkable that, in some two thousand of such notes, most of them longer than these, very little outside of Alter‘s own interpretations is ever mentioned. He takes issue with some of the King James readings and very occasionally disputes some (usually unnamed) biblical scholars, but not once does he cite any of the translations from the history of English poetry, the uses to which individual psalms have been put, the detailed Christian exegeses of everyone from St Augustine to John Donne (and only very rarely the Jewish exegeses of Rashi and Avraham ibn Ezra), or even – except where there are specific references – other passages in the Bible. (This is contrary to Jewish tradition, which tends to pile up citations and defer to the long tradition of transmitted wisdom.) There is one far-fetched mention of Mallarmé, explaining why, in Psalm 65, Alter translates a certain word as ‗silence‘. And he defends his transformation of the well-known line ‗sweeter also than honey and the honeycomb‘ (19) into ‗and sweeter than honey,/quintessence of bees‘ – despite his own injunction against multisyllabic Latinate words and the inappropriate alchemical term – by modestly noting: ‗The English equivalent offered here may sound like a turn of phrase one might encounter in the poetry of Wallace Stevens, but it offers a good semantic match for the Hebrew.‘ (The Hebrew had merely put together two words that both mean ‗honey‘.) St Hilary said that the Book of Psalms is a heap of keys that can open every door in a great city, but that it is hard to find which key opens which lock. For translation, the opposite has been true: many poets have discovered many different keys to unlock certain doors. For emotional power, Thomas Wyatt, circa 1536: From depth of sin, and from a deep despair, From depth of death, from depth of heart‘s sorrow, From this deep cave, of darkness deep repair, Thee have I called, O Lord, to be my borrow. Thou in my voice, O Lord, perceive and hear My heart, my hope, my plaint, my overthrow, My will to rise, and let by grant appear That to my voice thine ears do well intend. (130) For concision and straightforward speech, Arthur Golding – whose translation of Ovid was loved by Pound and plagiarised by Shakespeare – in 1571: My heart is boiling of a good word. The work that I indite shall be of the King. My tongue is the pen of a swift writer. (45) (Alter: ‗My heart is astir with a goodly word./ I speak what I‘ve made to the king./My tongue is the pen of a rapid scribe.‘) The lute music of Philip Sidney in the 1580s: How long (O Lord) shall I forgotten be? What? ever? How long wilt Thou Thy hidden face from me Dissever? (13) And Sidney‘s sister, the Countess of Pembroke, ten years later, bringing in the whole orchestra: Lord, crack their teeth! Lord, crush these lions‘ jaws! So let them sink as water in the sand. When deadly bow their aiming fury draws, Shiver the shaft ere past the shooter‘s hand. (58) Thomas Campion in 1612, similarly alliterative, but restoring the psalm to the clarity of a single human voice singing: Aloft the trees that spring up there Our silent Harps we pensive hung: Said they that captiv‘d us, Let‘s hear Some song which you in Sion sung. (137) (Alter: ‗On the poplars there/we hung up our lyres./For there our captors had asked of us/words of song,/and our plunderers – rejoicing:/―Sing us from Zion‘s songs.‖‘) Milton, in 1653, the master of syntactical inversion: Rise Lord, save me my God, for thou Hast smote ere now On the cheek-bone all my foes, Of men abhorred Hast broke the teeth. This help was from the Lord; Thy blessing on thy people flows. (3) The sheer goofiness of Richard Crashaw in 1648, translating ‗The Lord is my shepherd‘ as: Happy me! O happy sheep! Whom my God vouchsafes to keep; (23) (And later, ‗He leadeth me beside the still waters‘ becomes, in part: ‗At my feet the blubb‘ring Mountain/Weeping melts into a fountain.‘) Isaac Watts in 1719, making an entirely new song out of ‗O sing unto the Lord a new song‘: Joy to the world – the Lord is come! Let earth receive her King: Let every heart prepare him room, And heaven and nature sing. (98) Christopher Smart in 1765, turning a single line (KJ: ‗He giveth snow like wool: he scattereth the hoarfrost like ashes‘) into one of his typically bright and idiosyncratic stanzas: His snow upon the ground he teems, Like bleaching wool besides the streams, To warm the tender blade; Like ashes from the furnace cast, His frost comes with the northern blast To pinch and to pervade. (147) Thomas Merton, who as a Trappist monk recited them every day, wrote that ‗the Psalms teach us the way back to Paradise.‘ Indeed, ‗they are themselves a Paradise.‘ Curiously, many of Alter‘s goals were achieved in the 1960s in the Jerusalem Bible, an English translation by an anonymous committee (though the translation of Jonah has been attributed to Tolkien), directed by Alexander Jones, of a decades-long French project by the (Catholic) School of Biblical Studies in Jerusalem. It is without literary pretension and its literal, plain-spoken minimalism takes one far from the courtly elegance of the King James and into the world of the desert tribes. Its narratives, at times, seem as straightforward and unadorned as Icelandic sagas, those other great tales of vengeful shepherds. And its deadpan translation of the interminable, detailed rules and prohibitions underscores how selective the so-called fundamentalists of our age are: ‗When two men are fighting together, if the wife of one intervenes to protect her husband from the other‘s blows by putting out her hand and seizing the other by the private parts, you shall cut her hand off and show no pity‘ (Deuteronomy 25.11-12). Moreover, it manages, in the Bible‘s deepest strata, to summon up the archaic world where Yahweh was not the only God, but the chief among many gods – Canaanite and other eclipsing figures – simply by naming him. (Alter refuses to do this, in deference to the Orthodox Jewish taboo against saying the name, and resorts to the standard ‗Lord‘ in small capital letters.) Here are a few lines from Psalm 29, in the Jerusalem Bible translation: The voice of Yahweh over the waters! Yahweh over the multitudinous waters! The voice of Yahweh in power! The voice of Yahweh in splendour! The voice of Yahweh shatters the cedars, Yahweh shatters the cedars of Lebanon, making Lebanon leap like a calf, Sirion like a young wild bull. The voice of Yahweh sharpens lightning shafts! The anonymous Jerusalem Bible translators, who make no claim for poetry, have inadvertently written a Beat poem – by Allen Ginsberg or Anne Waldman or Michael McClure – a reminder that the Psalms have set the tone and standard for what an oracular and ecstatic poem should sound like: in English, from the King James to Whitman to Ginsberg; and in the rest of the world from Whitman to Neruda and Senghor, among so many others. Where the usual ‗Lord‘ carries millennia of evolving interpretations, and an inherent benevolence, calling Yahweh by his name – as we would a Greek or Hittite or Hindu god – confers a mythological otherness: an unsophisticated warrior god of the neolithic Hebrews, far from the deity now invoked in suburban synagogues. We tend to remember the songs of praise and thanksgiving, but most of the psalms are preoccupied with vengeance. The psalmist is surrounded by enemies who slander him, bring lawsuits against him, cheat him in the marketplace, and he calls on Yahweh to destroy them. Or the Hebrews are surrounded by hostile tribes and they call on Yahweh to destroy them. Everyone knows Psalm 137, the beautiful song of exile (‗By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion‘), but few remember how it ends, here in Alter‘s translation: Daughter of Babylon the despoiler, happy who pays you back in kind, for what you did to us. Happy who seizes and smashes your infants against the rock. Alter comments that the psalm ‗ends with this bloodcurdling curse pronounced on their captors, who, fortunately, do not understand the Hebrew in which it is pronounced‘. A cheerful thought, but language is more than the meaning of words and somehow one suspects that if this curse was indeed once spoken aloud, the Babylonians, knowing nothing of the original, would still have been able to translate it. Eccles.10:1 ―Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.‖ ― 3: Bind them upon thy fingers, write them upon the table of thine heart. (Prov.7) Chess : ―Lace‖ ―anticuchos‖ ―sunshine:Heliopolis‖ ―helium‖ ―El Boyero‖ ―gloves‖ ―gazelle‖ ―Adobe‖ (Paquimé) 1Sam1:5 ―But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.‖ 4: Say unto wisdom, Thou art my sister; and call understanding thy kinswoman: (Prov.7) chess: ―H‖ “I‟ll do it with ease, I have cast it all” (Jonson) ―hat‖ ―Manhattan‖ ―VioletGarment‖ ―The Gulf‖ cashew (Anacardium occidentale) Adventure Guide to Mexico ROCK CLIMBING: EL POTRERO CHICO back to map About an hour northwest of Monterrey, a craggy limestone outcrop named El Potrero Chico has been quietly attracting rock climbers from around the world. What makes the area unusual is the sheer variety of the 600-plus bolted routes — in which permanent artificial anchors are embedded in the rock — all within easy access of a campground and lodge at the base of the rock. The icing on the cake? You won‘t have to share. The crowd typically tops out at 50 or 60 people, mostly a mix of Americans and Canadians and some Europeans; on many days, you‘ll probably encounter just a handful of other climbers. Since the climbing scene in Mexico has yet to take off, most of the climbs have been developed by Americans in the last decade, and routes are usually christened with quirky Spanish or English names (Estrellita, Treasure of Sierra Madre, Yankee Clipper). The bolting of routes directly into the rock makes the rugged terrain more accessible to a wider spectrum of climbers; an average Joe can easily try a beginner climb next to an awesome Jane working on a longer, more complicated route. Limestone uplift makes for a combination of crags, spires and ridges. The terrain and loose rock conditions are the kind of thing you‘d find in the backcountry (think the Wind River range in Wyoming), but here, it‘s all fixed-bolt sport climbing instead of traditional climbing, in which climbers place their own gear to protect against falls. Long, moderate sport routes make El Potrero Chico a friendly place for climbers to work on their skills. Posada El Potrero Chico is a family-run campsite and lodge owned by a local resident named Luís Lozano. It serves the sporting crowd with Wi-Fi, new casitas and a small gear shop. El Potrero Chico is just west of the small town of Hidalgo, where the living is simple, with street markets and hearty food typical of northern Mexico — nopalitos, carne asada, gorditas. To encourage climbing and environmental efforts in the community, the climbing school runs cleanup days in which local children help with the maintenance of routes by collecting trash. ―It‘s a quiet and safe town with all of the services,‖ said Mr. Lozano, who grew up in Hidalgo. ―People return year after year, and some of the climbers have already moved here.‖ 5: That they may keep thee from the strange woman, from the stranger which flattereth with her words. (Prov.7) chess: C ―capacitance‖ : the ratio of charge to potential on an electrically charged, isolated conductor. ―Feed‖: ―El Silencio‖: Mesoamerican Indian cultures have deified corn for hundreds of centuries -- long before the 16th-century Spanish colonization of Mexico. Some still do. "Popol Vuh," the sacred book of the Mayans, states that man was created from maize. And like the smell of bread baking in an American oven, the scent of corn still triggers a primordial response throughout Mexico. NYT Travel WHERE CORN IS GOD ―The Eye: Jessica Alba‖ Life at Paquimé ―Adobe‖ (Paquimé) The Paquime people established their community on the west bank of the Casas Grandes River, a small stream which flows northward then eastward into an inland lake, draining the desert basin and range country at the northeastern end of the Sierra Madre. In a sequence poorly understood by archaeologists, the people raised several clusters of multistory terraced buildings and a number of religious monuments. They constructed the building walls of mud, or adobe, applying and smoothing the "cement" a handful at a time, a tedious construction method which yielded graceful curving corners. They built the roofs of heavy supporting timbers, or vigas, which they covered with small straight branches, or latigas, and plastered earth. Collectively, the buildings housed perhaps one thousand six hundred rooms. The largest building covered nearly a full acre. The people of Paquime raised corn, beans, squash and other crops; hunted buffalo, antelope, deer and other wild animals; and harvested agave, nuts, prickly pear cactus fruits and other wild plants. They raised domesticated birds, crafted high quality ceramics, wove textiles, created exquisite jewelry, may have manufactured metal products, and apparently developed and sustained a widespread trade network. At its height, several thousand people lived at Paquime, spanning nearly one hundred acres. Deeply spiritual, they spun a web of influence across the hundreds of hamlets and villages that lay within their cultural sphere. Cultural Roots Paquime apparently stood at the intersection of the reach of the puebloan people from the north and that of the Mesoamericans from the south and southwest. Strange "T'-shaped doorways, which occur in adobe ruins across the desert Southwest. The function has never been satisfactorily explained. Did they have a defensive function? Facilitate carrying loads? Have religious symbolism? No one really knows. Like pueblos in Arizona and New Mexico, Paquime‘s terraced building compounds embraced central plazas, large agave roasting pits, a walk-in well and at least one subterranean ceremonial chamber. Rooms featured T-shaped doorways, sleeping platforms and massive structural-post-support disks. Like the famed Chaco Canyon pueblo ruins in northwestern New Mexico, Paquime lay at the hub of radiating roads. Based on oral histories of western New Mexico‘s Acoma and Zuni Pueblos, Paquime apparently became a destination for migrants from the San Juan Basin region in northwestern New Mexico. Paquime looked much like a typical Southwestern pueblo, but it evidently resonated to Mesoamerican ritual, celebration, know-how and commerce. Mesoamericans introduced an ancient and labyrinthine religion, or belief system, rooted in dark mysteries of storms, clouds, water, earth and night sky. Powerful holy men appeared like apparitions in sacred temples, mountain peaks, springs, caves and secreted natural alcoves to enter into the world of the spirits and communicate with deities with exotic names like Quetzalcoatl, Tlaloc and Tezcatlipoca. They committed the dead into the realm of the supernatural, hoping they would intercede with the deities to deliver rain for crops and prosperity for the people. Under the influence of the Mesoamericans, Paquime‘s people constructed in the easternmost plaza a platform mound, which they paved with stone and probably crowned with a temple building. They built effigy mounds, one in the shape of a serpent, another in the shape of a bird. (The serpent mound, with a feather plume or a curved horn arching over its head, gave honor to the Quetzalcoatl deity.) They built a mound with the shape of a cross, aligned with the cardinal directions. They produced images associated with the Quetzalcoatl and Tlaloc deities on ceramics, ceremonial chamber walls and rock surfaces. During religious ceremonies in the night at Paquime, you could have heard the chanting of the priests, the throb of drums, the pounding steps of dancers, the tinkle of sacred copper bells. The Paquime people excavated from the earth within the plaza areas at least three Mesoamerican-style ball courts, including one with the classic Mesoamerican "I" shape immediately adjacent to the temple mound. Ball games, played for more than two thousand years in prehistoric America, served not only as metaphors for competition for supremacy between communities in a region. They also held central roles in ritual and politics. Paquime builders constructed channels to conduct fresh water into the community and waste water away from the living areas. Paquime keepers somehow managed to breed and raise scarlet macaws, icons in Mesoamerican ritual, in the Chihuahuan desert, far from the birds‘ native tropical habitats. Paquime craftsmen fashioned elaborate pendants from Mesoamerican copper and shells and Southwestern turquoise. In the ruins of their community, the people of Paquime left abundant evidence of extensive commerce with Mesoamerica: copper bells, copper armlets, copper ceremonial axes, Pacific Coast seashells, spindle whorls, ceramic drums, ceramic shards. The community apparently marched to the cadences of both puebloan and Mesoamerican drummers. Paquime‘s Sphere of Influence Paquime‘s influence evidently spread like ripples in a pond, stronger at the epicenter, weaker at the margins. Within a day‘s march from Paquime, other pueblo communities built similar mud walls, raised similar ritual architecture, constructed ball courts, raised macaws and imported similar trade goods. Within two to three days‘ march, still other communities built similar mud walls and some ritual architecture and imported the trade goods, but they evidently constructed few ball courts and raised few, if any, macaws. Farther away, hamlets and villages followed their own patterns of life, but they seem to have connected to Paquime through trade goods. Even at the far reaches, the prehistoric people felt the mystic winds of Mesoamerican religious beliefs, ritual and icons, validated by Paquime, and they apparently fused them with their own supernatural traditions. Across the region touched by Paquime, puebloan peoples created a vast gallery of religious art, connections to the spirit world: plumed or horned serpent Quetzalcoatl figures, strange goggle-eyed Tlaloc figures, step sided rain pyramids, zigzag lightning symbols, sacred macaws. The Collapse The fall of Paquime began in the fifteenth century, possibly because a warlike Mesoamerican empire called Tarascans cut trade routes. Commerce would have dwindled. Alternatively, drought may have set in. Cultural alliances in the Southwestern United States and northern Mexico may have realigned. Paquime‘s influence would have waned. Finally, someone, possibly nomadic warriors from the north, sacked and burned Paquime. The end had come. The Mysteries Up to now, the architectural and artifactual remains at Paquime and the surrounding region have presented a mosaic of mysteries. Who energized Paquime early in the thirteenth century, building it into a cultural beacon? Some archaeologists have pointed to Mesoamerican missionary traders – pochtecas, they were called. Others have suggested elite groups who must have migrated south, to the Paquime area, in the wake of failing pueblo cultures in the San Juan Basin. Still others have credited puebloan people from southwestern New Mexico, or leaders from the immediate Paquime region, or some combination of puebloans and Mesoamericans. How much political power did Paquime wield in the region? Some scholars have said that the archaeological evidence suggests very little political control by Paquime. Others have thought that Paquime priests may have imposed significant power, at least in their immediate area, by controlling supernatural secrets and sacred objects. Did Paquime serve primarily as a center for manufacturing exotic goods? A trading center for imported exotic goods? A major consumer of imported exotic goods? A cultural and religious inspiration for the people of the surrounding region? Many archaeologists have suggested that Paquime served as a major trade and manufacturing center, a commercial link between the pueblo and the Mesoamerican areas. Others have pointed to evidence that Paquime may have been more of a consumer and religious center, perhaps a regional equivalent to Mecca or a Vatican. What finally brought Paquime to its knees in the late fifteenth century? Archaeologists have proposed, of course, that warfare in Mesoamerica wrecked trade and commerce in the north. Others have suggested the possibilities of warfare between Paquime and nomadic tribes, factionalism between neighboring pueblos, change in environment, the epidemic of disease. Who attacked the fading Paquime in its final days? Nomadic warriors? An enemy pueblo? In the last conference in which researchers met to discuss Paquime and its mysteries, they all agreed, "It was a dark and stormy night," and… See also PAQUIME The Last Great Center Of Puebloan Influence Scientist Tries to Connect Migration Dots of Ancient Southwest New Mexico Department of Tourism, via Associated Press ‗BIG PICTURE‘ ARCHAEOLOGY Steve Lekson sees ties between places like Chaco Canyon and other sites that many experts are not ready to accept. By GEORGE JOHNSON Published: June 29, 2009 CASAS GRANDES, Mexico — From the sky, the Mound of the Cross at Paquimé, a 14th-century ruin in the Mexican state of Chihuahua, looks like a compass rose — the roundish emblem indicating the cardinal directions on a map. About 30 feet in diameter and molded from compacted earth and rock taken near the banks of the Casas Grandes River, the crisscross arms point to four circular platforms. They might as well be labeled N, S, E and W. “It’s a hell of a long way from here to Chaco,” says Steve Lekson, an archaeologist from the University of Colorado, as he sights along the north-south spoke of the cross. Follow his gaze 400 miles north and you reach Chaco Canyon in northwestern New Mexico, a major cultural center occupied from about A.D. 900 to A.D. 1150 by the pueblo people known as Anasazi. Despite the distance, Dr. Lekson believes the two sites were linked by an ancient pattern of migration and a common set of religious beliefs. But don‘t stop at Chaco. Continue about 60 miles northward along the same straight line and you come to another Anasazi center called Aztec Ruins. For Dr. Lekson the alignment must be more than a coincidence. A decade ago in ―The Chaco Meridian: Centers of Political Power in the Ancient Southwest,‖ he argued that for centuries the Anasazi leaders, reckoning by the stars, aligned their principal settlements along this north-south axis — the 108th meridian of longitude. In an article this year for Archaeology magazine, he added two older ruins to the trajectory: Shabik‘eschee, south of Chaco, and Sacred Ridge, north of Aztec. Each in its time was the regional focus of economic and political power, and each lies along the meridian. As one site was abandoned, because of drought, violence, environmental degradation — the reasons are obscure — the leaders led an exodus to a new location: sometimes north, sometimes south, but hewing as closely as they could to the 108th meridian. ―I think the reason is ideological,‖ Dr. Lekson said on a recent visit to Paquimé. ―The cultural response to something not working is to move north, and when that doesn‘t work you move south. And then you move north again and then you move south again, and then you finally say the hell with it, I‘m out of here, and you go down to Chihuahua.‖ For many of Dr. Lekson‘s colleagues that is an awfully big leap. With all the ambiguities involved in interpreting patterns of dirt and rock — the Anasazi left no written history — archaeologists have been more comfortable focusing on a particular culture or a particular ruin. Dr. Lekson is constantly reaching — some say overreaching — to make connections between isolated islands of thought. Scheduled for publication this summer, his new book, ―A History of the Ancient Southwest,‖ will go even further, offering a kind of unified theory of the Native American population movements that have puzzled Southwest archaeologists for many years. ―Steve has definitely been the one who has dragged us kicking and screaming into ‗big picture‘ archaeology,‖ said William D. Lipe, emeritus professor of archaeology at Washington State University. ―In many ways, Steve‘s ideas and publications have driven much of the intellectual agenda for Southwestern archaeology over the last 20 or more years.‖ That does not mean, Dr. Lipe added, that he buys the idea of the Chaco meridian. On a walk around Paquimé, Dr. Lekson points out his evidence. Casas Grandes, the Spanish name for the ruins, means ―big houses,‖ and the multistory structures remind him of the palatial ―great houses‖ at Chaco and Aztec. Inside the structures, people moved from room to room through T-shaped passages like those at Anasazi sites. At the House of the Pillars, a row of three colonnades formed a grand entranceway. ―No one around here had colonnades except at Chaco,‖ Dr. Lekson says. A coincidence or a connection? Paquimé also hints at other influences. Ball courts, used for ceremonial games, are typical of those found in southern Mexico and Central America. Effigy mounds, in which dirt was shaped to form birds and other figures, resemble those built long ago by Native Americans in the Ohio Valley. A long sinuous row of mud and stone called the Mound of the Serpent seems to undulate like a snake. ―This thing runs north and south,‖ Dr. Lekson says. ―I love it.‖ He points toward a prominent hill on the horizon called Cerro de Moctezuma. Barely visible on its summit are the remains of a centuries-old stone watchtower. Nearby, he says, is another snakelike mound running north and south. ―It‘s not as easy to see,‖ he says. ―You have to believe it.‖ There is plenty of evidence that ancient Americans were keenly aware of the cardinal directions. Watch the night sky long enough and it becomes clear that there is one star that does not move while the others circle around it: the north star or Polaris. Motivated perhaps by this knowledge, some ceremonial structures at Chaco are aligned on northsouth axes, and the earthen walls at Paquimé zig and zag as though, Dr. Lekson says, they were ―laid out on giant graph paper or with the old children‘s toy Etch A Sketch.‖ Throughout the Southwest, modern pueblo religions typically include four sacred mountains, one for each direction, and pueblo people tell stories of ancestors moving south because of bad things that happened in the north. If these people had been ―meridian compulsive,‖ as Dr. Lekson puts it, they had the astronomical knowledge to plot and follow a long straight line. ―Lining things up is not an issue,‖ he says. ―The question is why.‖ ―Chaco Meridian‖ came with a warning: ―This book is not for the faint of heart, or for neophytes. If you are a practicing Southwestern archaeologist with hypertension problems, stop. Read something safe.‖ Few of Dr. Lekson‘s colleagues heeded the advice. ―Steve is possibly the best writer in Southwest archaeology,‖ said David Phillips, curator of archaeology at the Maxwell Museum of Anthropology at the University of New Mexico. ―Our academic writing has this inherent gift of taking something interesting and making it dull and boring. And Steve doesn‘t have that problem. He thinks outside the box, and the rest of us comb through his ideas.‖ ―Having said all that,‖ Dr. Phillips added, ―I personally think that the Chaco meridian is a crock.‖ In a vivisection of the theory, available online, Dr. Phillips laid out his objections. To begin with, the meridian is not exactly a straight line: if you zoom in, there are deviations of a few miles. Dr. Phillips also noted overlaps in the chronology of the rise and fall of the settlements. For example, Aztec, depicted in Dr. Lekson‘s book as the last outpost before the southward migration, was still occupied when Paquimé began. In a good-natured rejoinder, Dr. Lekson answered these and other points. It is no surprise, he said, that the meridian ―wobbles.‖ Driven by the north-south compulsion, the leaders ―did the best they could, lacking chronometers and GPS.‖ He also disagreed that the overlapping timeline was a problem: ―If I were the High Panjandrum, I‘d surely send a gang ahead to build a comfortable palace before I dragged my Royal Self over hill and dale to the new Pleasure Dome in Xanadu.‖ Debates like this can go on forever. Where the two archaeologists fundamentally disagree is over how a theory should be constructed. To Dr. Phillips, Dr. Lekson is arguing more like a lawyer than a scientist — marshaling corroborating evidence for what he already has decided is true. ―Anyone can take any position and find evidence,‖ Dr. Phillips said. ―Done properly, science means that you stop yourself and figure out what the opposite is — the null hypothesis — and you prove the null hypothesis couldn‘t possibly be true. By process of elimination, your desired outcome becomes more plausible. This gets back to Karl Popper. You can only falsify.‖ But Dr. Lekson insists that archaeology can advance only by pushing beyond the Popperian ideal, trying to make sense of all the data with plausible accounts of what was happening historically in the ancient Southwest. ―We were trained to treat ancient Pueblo societies like cultures in laboratory petri dishes,‖ he recently wrote. ―Sprinkle the right amount of rainfall on the proper soil and up popped pueblos.‖ What has been neglected, he says, is an appreciation for the unquantifiable. ―Unless you understand the broad outlines of the story — the history,‖ he says, — the questions you are asking could be pointless. ―You may be answering them very, very nicely and staying close to the data and doing good conservative science, but you could be asking the wrong questions and wasting a lot of money and time doing it.‖ With its grand sweep, the new book, ―History of the Ancient Southwest,‖ is vintage Lekson, and there is no reason to think the book will be any less controversial than the meridian theory, which forms but one thread of the saga. ―Lots of people could do what I‘m doing, but they are choosing not to,‖ Dr. Lekson said late one afternoon at Paquimé. ―It‘s professionally dangerous to some extent.‖ As he cracked open a Tecate, he described his frustrations at the slow pace of the field. ―The Southwest is one of the most heavily studied archaeological regions in the world, bar none except maybe downtown Athens,‖ he said. ―Per square mile, probably more money and time and energy and thought have been invested than anywhere else. If we can‘t take a stab now and try to put everything together, we should probably just hang up our trowels and say, ‗Let‘s quit. We‘re not learning anything. We‘re just spinning our wheels.‘ ‖ NYT ―salsa‖ ―topography‖ ―Macacona‖ ―stakes‖ n. A piece of wood or metal pointed at one end for driving into the ground as a marker, fence pole, or tent peg. A vertical post to which an offender is bound for execution by burning. Execution by burning. Used with the: condemned to the stake. A vertical post secured in a socket at the edge of a platform, as on a truck bed, to help retain the load. Mormon Church. A territorial division consisting of a group of wards under the jurisdiction of a president. Sports & Games. Money or property risked in a wager or gambling game. Often used in the plural. See synonyms at bet. The prize awarded the winner of a contest or race. A race offering a prize to the winner, especially a horserace in which the prize consists of money contributed equally by the horse owners. A share or an interest in an enterprise, especially a financial share. Personal interest or involvement: a stake in her children's future. A grubstake. tr.v., staked, stak·ing, stakes. To mark the location or limits of with or as if with stakes: stake out a claim. To claim as one's own: staked out a place for herself in industry. To fasten, secure, or support with a stake or stakes. To tether or tie to a stake. To gamble or risk; hazard. To provide working capital for; finance. Capella : a double star in Auriga , the brightest star in the constellation, approximately 46 years from Earth.( from Latin diminutive of capra , she-goat, from caper , goat. See kapro-) Capernaum Cape Cod Canal: a sea-level canal across the base of Cape Cod, connecting Buzzards Bay with Cape Cod Bay. :1.a badge or insignia consisting of stripes meeting at an angle, worn on the sleeve of a military, naval, or police uniform to indicate rank, or length of service. 2. Heraldry. A device shaped like an inverted V. 3. Any V-shaped pattern, especially a kind of fret used in architecture (Middle English, from Old French, beam, rafter from Vulgar Latin caprio from Latin capra feminine of caper, goat. ―chevron‖ 6: For at the window of my house I looked through my casement, (Prov.7) ―ability‖ abbreviation Abib in ancient Hebrew calendar, an earlier name for the month of Nisan(seventh month of the civil year and first of religious) ―(month of) fresh barley,‖ ―spring‖ : Israel :Room from Prov.7:6 and Matt1:2 ―Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;‖ 7: And beheld among the simple ones, I discerned among the youths, a young man void of understanding, (Prov.7) y : roof-room-root “Men‟s ideas root pretty far back” (Clarence Darrow) chess: ―se las huele‖ Theodore Roosevelt (26th Pres.) 8: Passing through the street near her corner; and he went the way to her house, (Prov.7) Chess: hooks: ―sardine‖ ―red‖ ―web‖ ―Zaragoza‖ ―Wellington‖ ―cava‖ ―caveat‖ ―caviar‖ ―effort‖ ―sausage‖ ―The Belt‖ : There are other contemporary names for Orion. In Australia, the belt and sword of Orion are sometimes called the Saucepan, because the stars of Orion's belt and sword resemble this kitchen utensil as seen from the Southern Hemisphere. Orion's Belt is called Drie Konings (Three Kings) by Afrikaans speakers in South Africa [4], and French les Trois Rois (the Three Kings) in Daudet's Lettres de Mon Moulin (1866). The appellation Driekoningen (the Three Kings) is also often found in 17th- and 18th-century Dutch star charts and seaman's guides. (Wikipedia) From the Diario de Jalapa: Guadalupe Loaeza, en ese simpático libro en el que hizo un juego de palabras con el título de la célebre obra de Mariano Azuela Los de abajo, y al que le puso el título de Los de arriba, dedicándolo naturalmente a las glorias de la haute bourgeoisie nos habla de uno de los más tradicionales réveillons que se celebraban en la ciudad de México, allá por 1930. Se trata del que elegante y escrupulosamente se llevaba a cabo el 31de diciembre de cada año en la gran residencia del Paseo de la Reforma, donde más tarde se levantó el cine Diana y que pertenecía a doña Carmen Luján Zuloaga de Burns, quien era la anfitriona en esas noches en que el charleston todavía se escuchaba mientras que la orquesta de Ray Noble causaba furor con Midnight, the stars and you, y la de Jan Garber hacía lo mismo interpretando Sweet and Lovely, así como otras canciones que hacían vibrar a los corazones enamorados de aquella lejana época, aunque a la hora de iniciar el baile, este invariablemente era un tango que podía ser el de Orquídeas a la luz de la luna o el ya por entonces bastante célebre Celos. Era fama que quien tuviera una invitación para esa noche, bien podía presumir de ocupar un lugar en la selecta sociedad de aquel entonces, donde no tenían cabida políticos, parvenús ni demi classes, sino exclusivamente los miembros de aquellas familias cuyo linaje procedía de la Colonia, del Segundo Imperio o del Porfiriato. Si usted se apellidaba Béistegui, Iturbe, Limantour, Romero de Terreros, Algara, Martínez de la Torre, Ortiz de la Huerta, Braniff, Martínez del Río, Sánchez Navarro, Redo, Landa, Mier, Escandón, Romero Rubio o Rincón Gallardo, tenía entonces asegurada la entrada a esa lujosa residencia, donde a partir de las diez de la noche comenzaba a arribar un sinfín de automóviles Lincoln, Packard, Hudson o Cadillac último modelo y de los que descendían suntuosas damas ataviadas con abrigos de pieles y caballeros de riguroso frac mientras a lo lejos, la luna iluminaba con sus blancos rayos las torres del castillo de Chapultepec. chess: 9: In the twilight, in the evening, in the black and dark night: (Prov.7) Chess: ―The Green Knight‖ ―Zorro‖ In the story, Sir Gawain, a knight of King Arthur's Round Table, accepts a challenge from a mysterious warrior who is completely green. The "Green Knight" offers to allow anyone to strike him with his axe if he will take a return blow in a year and a day. Gawain accepts the challenge, and beheads him in one blow, only to have the Knight stand up, pick up his head, and remind Gawain to meet him at the appointed time. Gawain's struggle to meet the appointment, and the adventures involved, cause this work to be classified as an Arthurian tale involving themes of chivalry and loyalty ―El Farolito‖ Thomson) ―Till, in the western sky, the downward sun looks out effulgent‖ (James 10: And, behold, there met him a woman with the attire of an harlot, and subtil of heart. 10et ecce mulier occurrit illi ornatu meretricio praeparata ad capiendas animas garrula et vaga 10 Da siehe, eine Frau kommt ihm entgegen im Hurenkleid und mit verstecktem [Plan im] Herzen. - 10 »En esto, una mujer le sale al encuentro, con atavío de ramera y astucia en el corazón (Prov.7) 10Ecco farglisi incontro una donna in vesti da prostituta e astuta di cuore; 10Et voici, il fut abordé par une femme Ayant la mise d'une prostituée et la ruse dans le coeur. 10e eis que uma mulher lhe saiu ao encontro, ornada ã moda das prostitutas, e astuta de coração. 0И вот--навстречу к нему женщина, в наряде блудницы, с коварным сердцем, chess: ―Cockroach‖ ―Metamorphosis‖ ―Claudia‖ ― We perceive and are affected by changes too subtle to be described‖. — Henry David Thoreau (1817-1862) subtle adj., sub·tler, sub·tlest. So slight as to be difficult to detect or describe; elusive: a subtle smile. Difficult to understand; abstruse: an argument whose subtle point was lost on her opponent. Able to make fine distinctions: a subtle mind. Characterized by skill or ingenuity; clever. Crafty or sly; devious. Operating in a hidden, usually injurious way; insidious: a subtle poison. Cocytus: one of the six rivers of Hades Greek Kokutos, river of lamentation cocoon cod Papua (Prov.7) ―After dinnerI put on my new camelott suit, the best that I ever wore in my life, the suit costing me above ₤24‖---PEPYS: Diary (1 June 1664) 11: (She is loud and stubborn; her feet abide not in her house: (Prov.7) Chess: ―huso‖ ―spindle‖ 12: Now is she without, now in the streets, and lieth in wait at every corner.) (Prov.7) Chess: ―Medusa‖ 13: So she caught him, and kissed him, and with an impudent face said unto him, (Prov.7) Chess: ―llantar‖ ―tiramisu‖ 14: I have peace offerings with me; this day have I payed my vows. (Prov.7) Chess: ―vale‖ ―Ugly Betty‖ ―travellers‘s check‖ ―Finance andHigh Finance‖ 15: Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. (Prov.7) Chess: ―facere‖ 16: I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. (Prov.7) Chess: ―The Flood‖ 17: I have perfumed my bed with myrrh, aloes, and cinnamon. (Prov.7) Chess: ―Big Mac‖ M.A.C. : media access control Day mac: Word of the MacGuffin (noun) Pronunciation: [mê-'gêf-in] Definition: The otherwise meaningless object in a film or book that provides the motivation for the action; a flimsy excuse for an action. Usage: For an object to be a MacGuffin, it can have no meaning itself, nor can it help us understand a character or the story. Perhaps the most famous MacGuffin is the black statue in 'The Maltese Falcon.' Humphrey Bogart, playing Sam Spade, wraps up the case by saying, "Oh, and I've got some exhibits: the boys' guns, one of Cairo's, a thousand dollar bill I was supposed to be bribed with—and this black statuette here that all the fuss was about." A more contemporary example is the briefcase in Tarantino's 'Pulp Fiction.' The Ark of the Covenant in 'Raiders of the Lost Ark' doesn't fit the definition since it has meaning outside the film and plays a role in the film's climax. Suggested Usage: You can use today's word in many contexts: "I don't know why Macie had to go shopping—she's on a search for some skincare MacGuffin." In other words, Macie is ranging the mall with only the flimsiest of excuses for doing so. "The boss wouldn't let me leave when my project was finished, so I spent the afternoon rifling the filing cabinet for a MacGuffin to get me out." Etymology: François Truffaut attributes today's word to Alfred Hitchcock. Hitchcock tells the story of the word this way: "Two men are on a train. One man says, 'What's that package up there in the baggage rack?' The other answers, "A MacGuffin." The first one says, "What's a MacGuffin?" "It's an apparatus for trapping lions in Scotland." "But there are no lions in Scotland." "Well, then, that's no MacGuffin." 18: Come, let us take our fill of love until the morning: let us solace ourselves with loves. (Prov.7) Chess: ―Phil‖ ―waiter‖ ―Escazú‖ ―Aurora‖ ―Fernando‖ ―El Dorado‖ ―project‖ ―ledge‖ 19: For the goodman is not at home, he is gone a long journey: (Prov.7) Chess: ―Mission Impossible‖ 20: He hath taken a bag of money with him, and will come home at the day appointed. (Prov.7) Chess: ―Sydney‖ Eccles. 10:20 ―Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.‖ ―the king appeared…with his dogs and sycophants behind him‖ (Kathleen Winsor) 21: With her much fair speech she caused him to yield, with the flattering of her lips she forced him. (Prov.7) Chess: ―flight‖ 22: He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; (Prov.7) Chess: ―helmet‖ ―Cape Hatteras‖ ―Sombrero‖ 23: Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life. (Prov.7) Chess: ―rattle snake‖ ―Lepus‖ According to the most common contemporary imagery: Orion is standing next to the river Eridanus with his two hunting dogs Canis Major and Canis Minor, fighting Taurus the bull. Other prey of his, such as Lepus the hare, can be found nearby. Stockton : a city and commercial center of California, in the center of the state on the San Joaquin River. Eccles.10:16 ―as soon as they knew the full hideousness of their doom, their stoicism forsook them‖ (H. Rider Haggard) 24: Hearken unto me now therefore, O ye children, and attend to the words of my mouth. (Prov.7) Chess: ―Wendy Healy‖ ―Osiris‖ virid : (Osiris :the Very Green: Landmark: Prov. 7:24 ―Hearken unto me now therefore, O ye children, and attend to the words of my mouth) ―guiding my virgin steps on the hard road of letters‖ (Maugham) ―The North American drive had been towards the virgin West‖ ( Gordon K. Lewis) GREEN ―GREENWICH‖ ―VERMONT‖ (Eccles.10:2 ―A wise man‘s heart is at his right hand; but a fool‘s heart at his left‖) 25: Let not thine heart decline to her ways, go not astray in her paths. (Prov.7) Chess: ―Marklin‖ ―Contoy‖ ―Shark‖ ―Heritage Train‖ ―Pacific Railway Company‖ 26: For she hath cast down many wounded: yea, many strong men have been slain by her. (Prov.7) Chess: ―lipstick‖ 27: Her house is the way to hell, going down to the chambers of death. (Prov.7) Chess: ―society‖ ―company‖ ―association‖ ―ox-cart‖ ―plumb‖ ―Oxford‖ Eccles 10:18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. Proverbs, chapter 8 Compare with Revised Standard Version: Prov.08 1: Doth not wisdom cry? and understanding put forth her voice? (Prov.8) Chess: 2: She standeth in the top of high places, by the way in the places of the paths. (Prov.8) Chess: 3: She crieth at the gates, at the entry of the city, at the coming in at the doors. (Prov.8) Chess: Chess: 4: Unto you, O men, I call; and my voice is to the sons of man. (Prov.8) Chess: 5: O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart. (Prov.8) Chess: 6: Hear; for I will speak of excellent things; and the opening of my lips shall be right things. (Prov.8) Chess: 7: For my mouth shall speak truth; and wickedness is an abomination to my lips. (Prov.8) Chess: 8: All the words of my mouth are in righteousness; there is nothing froward or perverse in them. (Prov.8) Chess: 9: They are all plain to him that understandeth, and right to them that find knowledge. (Prov.8) Chess: 10: Receive my instruction, and not silver; and knowledge rather than choice gold. (Prov.8) Chess: 11: For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. (Prov.8) Chess: 12: I wisdom dwell with prudence, and find out knowledge of witty inventions. (Prov.8) Chess: 13: The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. (Prov.8) Chess: 14: Counsel is mine, and sound wisdom: I am understanding; I have strength. (Prov.8) Chess: 15: By me kings reign, and princes decree justice. (Prov.8) Chess: 16: By me princes rule, and nobles, even all the judges of the earth. (Prov.8) Chess: 17: I love them that love me; and those that seek me early shall find me. (Prov.8) Chess: 18: Riches and honour are with me; yea, durable riches and righteousness. (Prov.8) Chess: 19: My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. Chess: 20: I lead in the way of righteousness, in the midst of the paths of judgment: (Prov.8) Chess: 21: That I may cause those that love me to inherit substance; and I will fill their treasures. (Prov.8) Chess: 22: The LORD possessed me in the beginning of his way, before his works of old. (Prov.8) Chess: 23: I was set up from everlasting, from the beginning, or ever the earth was. (Prov.8) Chess: 24: When there were no depths, I was brought forth; when there were no fountains abounding with water. (Prov.8) Chess: 25: Before the mountains were settled, before the hills was I brought forth: (Prov.8) Chess: 26: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. (Prov.8) Chess: 27: When he prepared the heavens, I was there: when he set a compass upon the face of the depth: (Prov.8) Chess: 28: When he established the clouds above: when he strengthened the fountains of the deep: (Prov.8) Chess: Gen.1:7 ―And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so‖ 29: When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: (Prov.8) Chess: 30: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; (Prov.8) Chess: 31: Rejoicing in the habitable part of his earth; and my delights were with the sons of men. (Prov.8) Chess: 32: Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. (Prov.8) 33: Hear instruction, and be wise, and refuse it not. (Prov.8) Chess: 34: Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. (Prov.8) Chess: 35: For whoso findeth me findeth life, and shall obtain favour of the LORD. (Prov.8) Chess: 36: But he that sinneth against me wrongeth his own soul: all they that hate me love death. (Prov.8) Chess: Proverbs, chapter 9 Compare with Revised Standard Version: Prov.09 1: Wisdom hath builded her house, she hath hewn out her seven pillars: 1sapientia aedificavit sibi domum excidit columnas septem 1 La Sabiduría edificó su casa, labró sus siete columnas, Prov.9 Chess : ―Loveland‖ ―Golden Mean‖ 2: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. 2immolavit victimas suas miscuit vinum et proposuit mensam suam 2 mató sus víctimas, mezcló su vino y puso su mesa. Prov.9 Chess : ―Mesa Verde‖ 3: She hath sent forth her maidens: she crieth upon the highest places of the city, 3misit ancillas suas ut vocarent ad arcem et ad moenia(fortificaciones) civitatis 3 Envió a sus criadas, y sobre lo más alto de la ciudad clamó, Prov.9 Chess : 4: Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, 4si quis est parvulus veniat ad me et insipientibus locuta est 4 diciendo a todo ingenuo: «Ven acá», y a los insensatos: Prov.9 Chess : 5: Come, eat of my bread, and drink of the wine which I have mingled.5venite comedite panem meum et bibite vinum quod miscui vobis (you) 5 «Venid, comed de mi pan y bebed del vino que he mezclado. Prov.9 Chess : "differential equations" "Casper" "arabesques" nice ―arabesque‖ and counterpoint to illustrate: Tawdry (adjective): Prov.9 The meaning of today's word reflects undeserved shame on its eponym. Etheldreda, the queen of Northumberland in the 7th century, rejected the pomp and circumstance of her station and moved to the Isle of Ely near Cambridge, where she established a convent. As she lay dying of a throat tumor in 679, she declared her malady divine punishment for the vanity of her youth, when she was overly fond of neckwear. She was canonized as St. Audrey and the city of Ely established an annual fair in her honor. In time, this fair became known for its cheap, frilly scarves, called, St. Audrey's lace. This expression eventually degenerated to (Sain)t Audry lace and then the "lace" was dropped altogether and the remainder respelled as today's word. 6: Forsake the foolish, and live; and go in the way of understanding. 6relinquite infantiam et vivite et ambulate per vias prudentiae 6 Dejad vuestras ingenuidades y viviréis; y andad por el camino de la inteligencia». Prov.9 Chess : ―monk‖ ―shofar‖ The shofar was blown in the times of Joshua to help him capture Jericho. As they surrounded the walls the shofar was blown and the Jews were able to capture the city. The shofar was commonly taken out to war so the troops would know when a battle would begin. The person who would blow the shofar would call out to the troops from atop a hill. All of the troops were able to hear the call of the shofar from their position because of its distinct noise. Prov.9 The shofar says, "Wake up from your (moral) sleep. You are asleep. Get up from your slumber. You are in a deep sleep. Search for your behavior. Become the best person you can. Remember God, the One Who created you." Mishneh Torah, Laws of Repentance 3:4.[1] Prov.9 7: He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. 7qui erudit derisorem ipse sibi facit iniuriam et qui arguit impium generat maculam sibi 7 El que corrige al escarnecedor,se acarrea afrenta; el que reprende al malvado,atrae mancha sobre sí. Prov.9 Chess : ―back-hoe‖ ―tractor‖ ―Gamboa‖ ―crane‖ ―machinery‖ ―maquinaria‖ Prov.9 8: Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. 8noli arguere derisorem ne oderit te argue sapientem et diliget te 8 No reprendas al escarnecedor,para que no te aborrezca; corrige al sabio, y te amará. Prov.9 Chess : ―Revelation‖ Prov.9 9: Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. 9da sapienti et addetur ei sapientia doce iustum et festinabit accipere 9 Da al sabio, y será más sabio; enseña al justo, y aumentará su saber. Prov.9 Chess : ―Civilization‖ ―Mesa Verde‖ ―Golden Gate‖ ―Merope‖ ―Herradura‖Prov.9 10: The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.10principium sapientiae timor Domini et scientia sanctorum prudential 10 El temor de Jehová es el principio de la sabiduría; el conocimiento del Santísimoes la inteligencia. Prov.9 Chess : ―Master-Builders‖ Prov.9 11: For by me thy days shall be multiplied, and the years of thy life shall be increased. 11per me enim multiplicabuntur dies tui et addentur tibi anni vitae 11 Porque por mí se aumentarán tus días, años de vida se te añadirán. Prov.9 Chess : 12: If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it. 12si sapiens fueris tibimet ipsi eris si inlusor solus portabis malum 12 Si eres sabio, para ti lo eres; si eres escarnecedor, solo tú lo pagarás. Prov.9 Chess : ―Societe Anonyme‖ ―share company‖ Prov.9 13: A foolish woman is clamourous: she is simple, and knoweth nothing. 13mulier stulta et clamosa plenaque inlecebris et nihil omnino sciens 13 La mujer necia es alborotadora, ingenua e ignorante. Prov.9 Chess : ―appointed‖ 14: For she sitteth at the door of her house, on a seat in the high places of the city, 14sedit in foribus domus suae super sellam in excelso urbis loco 14 Se sienta en una silla a la puerta de su casa, en los lugares altos de la ciudad, Prov.9 Chess : ―location, location‖ 15: To call passengers who go right on their ways: 15ut vocaret transeuntes viam et pergentes itinere suo 15 para llamar a los que pasan por el camino, a los que van derechos por sus sendas, Prov.9 Chess : 16: Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, 6quis est parvulus declinet ad me et vecordi locuta est 16 y dice a cualquier ingenuo: «Ven acá»; y a los faltos de cordura dice: Prov.9 Chess : ―The Golden Hind‖ 17: Stolen waters are sweet, and bread eaten in secret is pleasant. 17aquae furtivae dulciores sunt et panis absconditus suavior 17 «Las aguas robadas son dulces, y el pan comido a escondidases sabroso». Prov.9 Chess : ―Pelican Brief‖ 18: But he knoweth not that the dead are there; and that her guests are in the depths of hell. 18et ignoravit quod gigantes ibi sint et in profundis inferni convivae eius 18 Pero ellos no sabenque allí están los muertos, que sus convidados estánen lo profundo del seol. Prov.9 Chess : ―Speedo‖ ―warp and woof‖ ―Tesla :Tlatelolco‖ ―Geology and Paleontology‖ (use it with a grain of salt and only as chess dialectically): ―It was in the sandstones of this shelving beach, near Corriguen Aike,that we discovered the rich deposit of fossil bones mentioned above. At this point, as at most places throughout this beach, erosion has taken place along the bedding planes, so that over considerable areas the surface of the beach represents essentially the same geological horizon. Atthis particular locality the dark green sandstones in which the bones were imbedded bore evidence of having been deposited over the flood plain of some stream or shallow lake. On walking about over the surface at lowtide, there could be seen the skulls and skeletons of those prehistoric beasts protruding from the rock in varying degrees of preservation. At one point the skull and skeleton of Nesodon would appear, at another might be seen the limbs or perhaps the teeth of the giant Astrapotheriimi just protruding from the rock, while a little farther on a skull and jaws of the little Icochilus grinned curiously, as though delighted with the prospect of being thus awakened from its long and uneventful sleep. On one hand, the muzzle of a skull of one of the larger carnivorous marsupials looked forth, with jaws fully extended and glistening teeth, the characteristic snarl of the living animal still clearly indicated, while at frequent intervals the carapace of a Glyptodon raised its highly sculptured shell, like a rounded dome set with miniature rosettes, just above the surface of the sandstones. Throughout eighteen years spent almost constantly in collecting fossil vertebrates, during which time I have visited most of the more important localities of the western hemisphere, I have never seen anything to approach this locality near Corriguen Aike in the wealth of genera, species and individuals. The bones of these animals were not the only records preserved of their former existence, for at certain places, on looking across the surface of the sandstone, one could see their fossil footprints. At one locality especially favorable, where the erosion had evidently taken place along a single bedding plane over a considerable area, a series of tracks was seen extending uninterruptedly for a distance of about one hundred feet, making it quite possible to determine the exact stride of the animal. The presence of these tracks is conclusive evidence that these animals roamed over, lived and died in this very region during the time when the sandstones and shales which contain them were being deposited, and precludes the possibility of the deposits having been laid down over the bottom of a great lake, or any other large and stable body of water. The origin of these deposits will be fully discussed when we come to treat of the geology of the region. John Bell Hatcher Princeton Expedition to the Patagonia Vol.I Ch.IV Proverbs, chapter 10 Compare with Revised Standard Version: Prov.10 1: The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother. 1parabolae Salomonis filius sapiens laetificat patrem filius vero stultus maestitia est matris suae 1 Los proverbios de Salomón.El hijo sabio alegra al padre, pero el hijo necio es la tristezade su madre.1Proverbi di Salomone. Un figlio saggio rallegrerà il padre, ma un figlio stolto è causa di dolore per sua madre. 1Provérbios de Salomão. Um filho sábio alegra a seu pai; mas um filho insensato é a tristeza de sua mae.1Proverbes de Salomon. Un fils sage fait la joie d'un père, Et un fils insensé le chagrin de sa mère.1Dies sind die Sprüche Salomos. Ein weiser Sohn ist seines Vaters Freude; aber ein törichter Sohn ist seiner Mutter Grämen. 1Притчи Соломона. Сын мудрый радует отца, а сын глупый--огорчение для его матери. 1Pildele lui Solomon. Un fiu înţelept este bucuria tatălui, dar un fiu nebun este mîhnirea mamei sale. Prov.10 Chess: ―Moody Blues‖ Here there is an opening to an interplay between Psychology (mood) and metaphorical Physics (gravity) ―Crystallography‖: What is X-ray Crystallography ? X-ray crystallography is an experimental technique that exploits the fact that X-rays are diffracted by crystals. It is not an imaging technique. X-rays have the proper wavelength (in the Ångström range, ~10-8 cm) to be scattered by the electron cloud of an atom of comparable size. Based on the diffraction pattern obtained from X-ray scattering off the periodic assembly of molecules or atoms in the crystal, the electron density can be reconstructed. Additional phase information must be extracted either from the diffraction data or from supplementing diffraction experiments to complete the reconstruction (the phase problem in crystallography). A model is then progressively built into the experimental electron density, refined against the data and the result is a quite accurate molecular structure. Why Crystallography ? The knowledge of accurate molecular structures is a prerequisite for rational drug design and for structure based functional studies to aid the development of effective therapeutic agents and drugs. Crystallography can reliably provide the answer to many structure related questions, from global folds to atomic details of bonding. In contrast to NMR, which is an indirect spectroscopic method, no size limitation exists for the molecule or complex to be studied. The price for the high accuracy of crystallographic structures is that a good crystal must be found, and that limited information about the molecule's dynamic behavior in solution is available from one single diffraction experiment. In the core regions of the molecules, X-ray and NMR structures agree very well, and enzymes maintain their activity even in crystals, which often requires the design of non-reactive substrates to study enzyme mechanisms. 2: Treasures of wickedness profit nothing: but righteousness delivereth from death. 2non proderunt thesauri impietatis iustitia vero liberabit a morte 2 Los tesoros de maldad no serán de provecho, mas la justicia libra de la muerte.2I tesori d'iniquità non giovano, ma la giustizia libera dalla morte. 2Os tesouros da impiedade de nada aproveitam; mas a justiça livra da morte.2Les trésors de la méchanceté ne profitent pas, Mais la justice délivre de la mort.2Unrecht Gut hilft nicht; aber Gerechtigkeit errettet vor dem Tode.2Не доставляют пользы сокровища неправедные, правда же избавляет от смерти. 2Comorile cîştigate pe nedrept nu folosesc, dar neprihănirea izbăveşte dela moarte. Prov.10 Chess: ―Olmec‖ ¿Cómo cuajó la motivación para realizar las monumentales cabezas olmecas ? ¿Qué extraño dribling tenían en mente los autores intelectuales de dicho proyecto? ¿Còmo se interrelaciona su creación con el nombre Veracruz, con las esferas Pre-colombinas en la Península de Osa? ¿Buscaban cifrar un mensaje misterioso o eran más bien el resultado extraneo de un proceso de preparación de la psique-social de la región para preparar la llegada de los españoles? The Olmec were an ancient PreColumbian people living in the tropical lowlands of south-central Mexico, in what are roughly the modern-day states of Veracruz and Tabasco. Their cultural influence, however, extended far beyond this region. ¿Sombra Andaluz Egipcia? ¿Futbol? ―Fair Play‖ ―General Electric‖ History In 1876, Ohio-born Thomas Edison opened a new laboratory in Menlo Park, New Jersey. Out of the laboratory came arguably one of the most famous inventions of all—a practical incandescent electric lamp. By 1890, Edison had organized his various businesses into the Edison General Electric Company. In 1879, Elihu Thomson and Edwin J. Houston formed the rival Thomson-Houston Electric Company. It merged with various companies and was later led by Charles A. Coffin, a former shoe manufacturer from Lynn, Massachusetts. Mergers with competitors and the patent rights owned by each company made them dominant in the electrical industry. As businesses expanded, it became increasingly difficult for either company to produce complete electrical installations relying solely on their own technology. In 1892, these two major companies combined, in a merger arranged by financier J. P. Morgan, to form the General Electric Company, with its headquarters in Schenectady, New York. In 1896, General Electric was one of the original 12 companies listed on the newlyformed Dow Jones Industrial Average and still remains after 112 years (it is the only one of the original companies remaining on the Dow — though it has not always been in the DOW index). In 1911 the National Electric Lamp Association (NELA) was absorbed into General Electric's existing lighting business. GE then established its lighting division headquarters at Nela Park in East Cleveland, Ohio. Nela Park was the world's first industrial park, and was added to the National Register of Historic Places in 1975, and is still the headquarters for GE's lighting business. The Radio Corporation of America (RCA) was founded by GE in 1919 to further international radio. General Electric was one of the eight major computer companies through most of the 1960s - with IBM, the largest, called "Snow White" followed by the "Seven Dwarfs": Burroughs, NCR, Control Data Corporation, Honeywell, RCA, UNIVAC and GE. GE had an extensive line of general purpose and special purpose computers. Among them were the GE 200, GE 400, and GE 600 series general purpose computers, the GE 4010, GE 4020, and GE 4060 real time process control computers, and the Datanet 30 message switching computer. A Datanet 600 computer was designed, but never sold. It has been said that GE got into computer manufacturing because in the 1950s they were the largest user of computers outside of the United States federal government. In 1970 GE sold its computer division to Honeywell. 3: The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.3non adfliget Dominus fame animam iusti et insidias impiorum subvertet 3Domnul nu lasă pe cel neprihănit să sufere de foame, dar îndepărtează pofta celor răi. Prov.10 Chess: ―Castillo‖ ―Heredia‖ 4: He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.4egestatem (to extreme poverty) operata est manus remissa manus autem fortium divitias parat Prov.10 Chess: ―Lisa Lisa‖ ―Matchbox 20‖ ―Mark Twain‖: ―Sage-brush is very fair fuel, but as a vegetable it is a distinguished failure. Nothing can abide the taste of it but the jackass and his illegitimate child the mule. But their testimony to its nutritiousness is worth nothing, for they will eat pine knots, or anthracite coal, or brass filings, or lead pipe, or old bottles, or anything that comes handy, and then go off looking as grateful as if they had had oysters for dinner. Mules and donkeys and camels have appetites that anything will relieve temporarily, but nothing satisfy. In Syria, once, at the head-waters of the Jordan, a camel took charge of my overcoat while the tents were being pitched, and examined it with a critical eye, all over, with as much interest as if he had an idea of getting one made like it; and then, after he was done figuring on it as an article of apparel, he began to contemplate it as an article of diet. He put his foot on it, and lifted one of the sleeves out with his teeth, and chewed and chewed at it, gradually taking it in, and all the while opening and closing his eyes in a kind of religious ecstasy, as if he had never tasted anything as good as an overcoat before, in his life. Then he smacked his lips once or twice, and reached after the other sleeve. Next he tried the velvet collar, and smiled a smile of such contentment that it was plain to see that he regarded that as the daintiest thing about an overcoat. The tails went next, along with some percussion caps and cough candy, and some fig-paste from Constantinople. And then my newspaper correspondence dropped out, and he took a chance in that--manuscript letters written for the home papers. But he was treading on dangerous ground, now. He began to come across solid wisdom in those documents that was rather weighty on his stomach; and occasionally he would take a joke that would shake him up till it loosened his teeth; it was getting to be perilous times with him, but he held his grip with good courage and hopefully, till at last he began to stumble on statements that not even a camel could swallow with impunity. He began to gag and gasp, and his eyes to stand out, and his forelegs to spread, and in about a quarter of a minute he fell over as stiff as a carpenter's work-bench, and died a death of indescribable agony. I went and pulled the manuscript out of his mouth, and found that the sensitive creature had choked to death on one of the mildest and gentlest statements of fact that I ever laid before a trusting public. I was about to say, when diverted from my subject, that occasionally one finds sagebushes five or six feet high, and with a spread of branch and foliage in proportion, but two or two and a half feet is the usual height.‖ Mark Twain. Roughing It. Ch.3 5: He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.5qui congregat in messe filius sapiens est qui autem stertit aestate filius confusionis Prov.10 Chess: ―Golden Gate‖ ―Oro‖ ―Gold‖ ―Prayer‖ ―AEL: Norse‖ 6: Blessings are upon the head of the just: but violence covereth the mouth of the wicked. 6benedictio super caput iusti os autem impiorum operit iniquitatem Prov.10 Chess: 7: The memory of the just is blessed: but the name of the wicked shall rot.7memoria iusti cum laudibus et nomen impiorum putrescet Prov.10 Chess: 8: The wise in heart will receive commandments: but a prating fool shall fall.8sapiens corde praecepta suscipiet stultus caeditur labiis Prov.10 Chess: 9: He that walketh uprightly walketh surely: but he that perverteth his ways shall be known. 9qui ambulat simpliciter ambulat confidenter qui autem depravat vias suas manifestus erit Prov.10 Chess: ―Luke Sywalker‖ ―Star-spangled banner‖ 10: He that winketh with the eye causeth sorrow: but a prating fool shall fall.10qui annuit oculo dabit dolorem stultus labiis verberabitur Prov.10 Chess: 11: The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked. 11vena vitae os iusti et os impiorum operiet iniquitatem Prov.10 Chess: 12: Hatred stirreth up strifes: but love covereth all sins. 12odium suscitat rixas et universa delicta operit caritas Prov.10 Chess: ―pod‖: Pawn (noun) Pronunciation: [pan or pawn] Definition: (1) A chess piece of the lowest value, hence a dispensable individual used to advance the interests of another party. (2) An object given to secure a loan, a pledge. Usage: Today's word is actually two: one with the with the original sense of an ordinary foot soldier and the other with the original sense of a security pledge (see Etymology). The noun may be used as a verb in sense (2), as to pawn a valuable watch for cash or pawn one's good reputation for gold (or, these days, a golden parachute). Suggested Usage: In its human reference, "pawn" is a word referring to someone used to advance the ulterior designs of another: "Morris doesn't really love Leanne; she is just a pawn in his attempt to get a promotion from her father." Cute, young human beings are particularly adept at recognizing pawns, "She uses her grandfather as a willing pawn to get all the things her parents don't allow."" Etymology: Pawns are rather pedestrian people and well they should be—lexically, that is, for they share the same root, Old French "peon" from Medieval Latin pedon- "foot soldier" based on Latin pes, pedis "foot." The same Old French stem is found in peonier, "foot soldier" whence English "pioneer" and, of course, "peon" has also entered English from Spanish, and now refers to a menial day-laborer. The root of all these words is *ped-/pod- "foot" about which we have written before. It emerges in English as "foot" and "fetch" and has been borrowed from Latin in "pedal" and "pedestrian," and from Greek in "tripod." The Russian variant, pod, means "under, below." The word meaning a security pledge is suspected to have originated in Latin pannus "rag," but the evidence is very slender. 13: In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. 13in labiis sapientis invenietur sapientia et virga in dorso eius qui indiget corde Prov.10 Chess: 14: Wise men lay up knowledge: but the mouth of the foolish is near destruction.14sapientes abscondunt scientiam os autem stulti confusioni proximum est Prov.10 Chess: ―card‖ ―bill‖ ―Wall Street: New Amsterdam‖ ―Our next stop was at Port Madryn in New Bay, the port of entry for the Welsh colonies on the Chubut River. We arrived at the entrance to New Bay early one morning, and as we approached, a line of high cliffs rose sheer from the water to a height of perhaps 200 feet and stretched away on either side as far as the eye could reach. This was our first view of that great sea wall that extends almost uninterruptedly all along the eastern coast of Patagonia, from the mouth of the Rio Negro to the eastern entrance of the Straits of Magellan, and with which we were shortly to become so familiar, through the remarkable advantages it presents as a collecting ground for both vertebrate and invertebrate fossils, certain speciesof recent birds and mammals and other objects of natural history.‖ Hatcher: Princeton Expedition to Patagonia 15: The rich man's wealth is his strong city: the destruction of the poor is their poverty.15substantia divitis urbs fortitudinis eius pavor pauperum egestas eorum Prov.10 Chess: ―configuration‖ ―support‖ ―thick and thin‖ ―spread‖ ―area‖ ―Gauss‖ 16: The labour of the righteous tendeth to life: the fruit of the wicked to sin.16 opus iusti ad vitam fructus impii ad peccatum Prov.10 Chess: ―figure‖ ―ship-shape‖ 17: He is in the way of life that keepeth instruction: but he that refuseth reproof erreth. 17via vitae custodienti disciplinam qui autem increpationes relinquit errat Prov.10 Chess: ―guide‖ ―pointer‖ 18: He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. 18abscondunt odium labia mendacia qui profert contumeliam insipiens est Prov.10 Chess: ―Mobile Bay‖ ―Great Barrier‖ ―Veritas: Shield‖ 19: In the multitude of words there wanteth not sin: but he that refraineth his lips is wise. Prov.10 Chess: ―Pico‖ ―secretary bird‖ 20: The tongue of the just is as choice silver: the heart of the wicked is little worth. Prov.10 Chess: 21: The lips of the righteous feed many: but fools die for want of wisdom. Prov.10 Chess: ―bacon‖ 22: The blessing of the LORD, it maketh rich, and he addeth no sorrow with it. Prov.10 Chess: 23: It is as sport to a fool to do mischief: but a man of understanding hath wisdom. Prov.10 Chess: ―ledge‖ ―connoisseur‖ ―cimarrón‖ ―maroon‖ George de la Tour: The Penitent Magdalene "Pirata Morgan" 24: The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. Prov.10 Chess: ―Sunbeam‖ ―Returns‖ ―Bonds: Treasury Bonds‖ ―Church‖ ―Orosi‖ ―Australia‖ : Ode to a Nightingale 25: As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation. Prov.10 Chess: 26: As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him. Prov.10 Chess: ―prosciutto‖ ―pata negra‖ 27: The fear of the LORD prolongeth days: but the years of the wicked shall be shortened. Prov.10 Chess: ―optics‖ 28: The hope of the righteous shall be gladness: but the expectation of the wicked shall perish. Prov.10 Chess: ―fair‖ 29: The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity. Prov.10 Chess: 30: The righteous shall never be removed: but the wicked shall not inhabit the earth. Prov.10 Chess: 31: The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. Prov.10 Chess: 32: The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness. Prov.10 Chess: Proverbs, chapter 11 dolosa abominatio apud Dominum et pondus aequum voluntas eius 1: A false balance is abomination to the LORD: but a just weight is his delight. 1 statera (Prov.11) chess: chair‖ ―sit‖ ―seat‖ ―patience‖ ―Trejos Montealegre‖ ―hope‖ calendar: Gregory the Great: the first Pope of this name and Doctor of the Church. The outstanding figure of his age, notable for church and monastic reform, for dealing with heresies, for wise administration, and kindness to the poor. He also refashioned the liturgy of the Church and made a lasting contribution to Church music (Gregorian Chant). He sent St. Augustine on his mission to the Anglo-Saxons, thus earning the title of Apostle of England. Gregorian Calendar: ―the New Style‖ 2: When pride cometh, then cometh shame: but with the lowly is wisdom. 2 ubi fuerit superbia ibi erit et contumelia ubi autem humilitas ibi et sapientia (Prov.11) chess: ―Jaguar‖ : fisión: ―J‖ ―aqua‖ (nótese transición astro-biológica de ―sol a jaguar‖, lo cual también es una inversión vanidosa si se pierde de vista la cifra de la sangre de Cristo en la ―jota‖ del jaguar.) 3: The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them. 3 simplicitas iustorum diriget eos et subplantatio perversorum vastabit illos (Prov.11) chess: ―Montoya‖ ―Chicchen Itza‖: ―Dediqué largos años a aprender el orden y la configuración de las manchas. Cada ciega jornada me concedía un instante de luz, y así pude fijar en la mente las negras formas que tachaban el pelaje amarillo. Algunas incluían puntos; otras formaban rayas transversales en la cara interior de las piernas; otras, anulares, se repetían. Acaso era un mismo sonido o una misma palabra. Muchas tenían bordes rojos.‖ JLB: LA ESCRITURA DEL DIOS. EL ALEPH… ―Jaguar‖ : The authentic consideration here is the fact that the ritual sacrifice of animals and their immediate ingestion on certain dates and in certain places of Precolumbian culture–as is verifiable, for that matter, in almost all cultures, including today's "primitive" communities–represented a sacred act of vital importance both to the individual and to the collectivity. The Christian Sacrament of the Eucharist, by way of bread and wine, symbolizes what other traditions exemplify by their correlatives: flesh, and especially blood, as a form of communion with the deity. We believe that it might be possible to understand, under an analogous perspective, the bloody human sacrifices performed in honor of, and in order to nourish, the sun as generator and preserver of life.6 MESOAMERICAN SYMBOLOGY FEDERICO GONZALEZ http://www.geocities.com/indoamerica/sacred02.htm#6(ojo, mucho ojo aquí el jaguar es una metáfora de un pacto trascendental por una Revelación Única, que Borges menciona como ―sentencia mágica‖ escrita el primer día de la Creación!) 4: Riches profit not in the day of wrath: but righteousness delivereth from death 4 non proderunt divitiae in die ultionis (retribution) iustitia autem liberabit a morte (Prov.11) chess: ―Los Iracundos‖ urn ―Orinoco‖ “I go between birth and the urn, a bright ash” [George Barker (―Orinoco‖)] ―Red Sea: Death : One False Beard‖ : The Masque of the Red Death It was in the eastern or blue chamber in which stood the Prince Prospero as he uttered these words. They rang throughout the seven rooms loudly and clearly -- for the prince was a bold and robust man, and the music had become hushed at the waving of his hand. It was in the blue room where stood the prince, with a group of pale courtiers by his side. At first, as he spoke, there was a slight rushing movement of this group in the direction of the intruder, who at the moment was also near at hand, and now, with deliberate and stately step, made closer approach to the speaker. But from a certain nameless awe with which the mad assumptions of the mummer had inspired the whole party, there were found none who put forth hand to seize him; so that, unimpeded, he passed within a yard of the prince's person; and, while the vast assembly, as if with one impulse, shrank from the centres of the rooms to the walls, he made his way uninterruptedly, but with the same solemn and measured step which had distinguished him from the first, through the blue chamber to the purple -- through the purple to the green -- through the green to the orange -- through this again to the white -- and even thence to the violet, ere a decided movement had been made to arrest him. It was then, however, that the Prince Prospero, maddening with rage and the shame of his own momentary cowardice, rushed hurriedly through the six chambers, while none followed him on account of a deadly terror that had seized upon all. He bore aloft a drawn dagger, and had approached, in rapid impetuosity, to within three or four feet of the retreating figure, when the latter, having attained the extremity of the velvet apartment, turned suddenly and confronted his pursuer. There was a sharp cry - and the dagger dropped gleaming upon the sable carpet, upon which, instantly afterwards, fell prostrate in death the Prince Prospero. Then, summoning the wild courage of despair, a throng of the revellers at once threw themselves into the black apartment, and, seizing the mummer, whose tall figure stood erect and motionless within the shadow of the ebony clock, gasped in unutterable horror at finding the grave-cerements and corpse-like mask which they handled with so violent a rudeness, untenanted by any tangible form. And now was acknowledged the presence of the Red Death. He had come like a thief in the night. And one by one dropped the revellers in the blood-bedewed halls of their revel, and died each in the despairing posture of his fall. And the life of the ebony clock went out with that of the last of the gay. And the flames of the tripods expired. Orinoco De Wikipedia, la enciclopedia libre. (Prov.11) Uno de los más largos ríos de Suramérica. Nace en Parima, Venezuela, cerca de la frontera con Brasil, hace un gran arco primero hacia el Sudoeste, luego hacia el oeste, y luego hacia el norte, hasta la frontera con Colombia, para tomar dirección noreste hacia el Océano Atlántico recorriendo un total de 2140 km. La desembocadura forma un inmenso delta ramificado en cientos de ríos que cubren una extensión de 41000 Km2 de selva húmeda. La mayoría de los ríos de Venezuela son tributarios del Orinoco, el más grande de ellos es el río Caroní. El Orinoco es navegable en prácticamente toda su extensión, permitiendo tráfico de barcos oceánicos hasta Ciudad Bolívar, a 435 km de la desembocadura. El río Casiquiare forma un canal natural entre el Orinoco y el Amazonas. Se inicia como un brazo del Orinoco pero termina desembocando en el río Negro que es un afluente del Amazonas. La región de llanuras aluviales al norte del Orinoco, cuya altitud no supera los 100 m, se inunda en la época de lluvias, dejando el resto del año terrenos cuya vegetación es de pastizales tropicales de sabana. Poetry of John Keats (1795-1821) (Prov.11) Ode on a Grecian Urn Thou still unravish'd bride of quietness, Thou foster-child of silence and slow time, Sylvan historian, who canst thus express A flowery tale more sweetly than our rhyme: What leaf-fring'd legend haunts about thy shape Of deities or mortals, or of both, In Tempe or the dales of Arcady? What men or gods are these? What maidens loth? What mad pursuit? What struggle to escape? What pipes and timbrels? What wild ecstasy? Heard melodies are sweet, but those unheard Are sweeter; therefore, ye soft pipes, play on; Not to the sensual ear, but, more endear'd, Pipe to the spirit ditties of no tone: Fair youth, beneath the trees, thou canst not leave Thy song, nor ever can those trees be bare; Bold Lover, never, never canst thou kiss, Though winning near the goal yet, do not grieve; She cannot fade, though thou hast not thy bliss, For ever wilt thou love, and she be fair! Ah, happy, happy boughs! that cannot shed Your leaves, nor ever bid the Spring adieu; And, happy melodist, unwearied, For ever piping songs for ever new; More happy love! more happy, happy love! For ever warm and still to be enjoy'd, For ever panting, and for ever young; All breathing human passion far above, That leaves a heart high-sorrowful and cloy'd, A burning forehead, and a parching tongue. Who are these coming to the sacrifice? To what green altar, O mysterious priest, Lead'st thou that heifer lowing at the skies, And all her silken flanks with garlands drest? What little town by river or sea shore, Or mountain-built with peaceful citadel, Is emptied of this folk, this pious morn? And, little town, thy streets for evermore Will silent be; and not a soul to tell Why thou art desolate, can e'er return. O Attic shape! Fair attitude! with brede Of marble men and maidens overwrought, With forest branches and the trodden weed; Thou, silent form, dost tease us out of thought As doth eternity: Cold Pastoral! When old age shall this generation waste, Thou shalt remain, in midst of other woe Than ours, a friend to man, to whom thou say'st, "Beauty is truth, truth beauty,--that is all Ye know on earth, and all ye need to know." General: "Ode on a Grecian Urn" "The excellence of every art is its intensity, capable of making all disagreables evaporate from their being in close relationship with Beauty and Truth." John Keats "Ode on a Grecian Ode" is based on a series of paradoxes and opposites: the discrepancy between the urn with its frozen images and the dynamic life portrayed on the urn, the human and changeable versus the immortal and permanent, participation versus observation, life versus art. As in "Ode to a Nightingale," the poet wants to create a world of pure joy, but in this poem the world of fantasy is the life of the people on the urn. Keats sees them, simultaneously, as carved figures on the marble vase and live people in ancient Greece. Existing in a frozen or suspended time, they cannot move or change, nor can their feelings change, yet the unknown sculptor has succeeded in creating a sense of living passion and turbulent action. As in "Ode to a Nightingale," the real world of pain contrasts with the fantasy world of joy. Initially, this poem does not connect joy and pain. Understanding some lines in this poem are a challenge to any reader, particularly the last two lines: 'Beauty is truth, truth beauty,'--That is all Ye know of earth, and all ye need to know. ojo es ―on‖ y no ―of‖ Some of the difficulty arises because there is no definitive text for this poem. No manuscript in Keats's handwriting survives. Although the poem was included in a volume of poems published in 1820, Keats may have been too ill to correct typesetting errors. Also, there exist two other versions of the poem which have some claim to authority. The differences among these versions are significant and affect meaning. Click here to read the three versions. Aside from textual considerations, the final couplet is ambiguous and has resulted in an extensive critical controversy over its meaning. Jack Stillinger comments, "As to critical interpretation of who says what to whom, no single explanation can satisfy the demands of text, grammar, consistency and common sense." Some readers write off this couplet; T.S. Eliot calls these lines a " serious blemish on a beautiful poem; and the reason must be either that I fail to understand it, or that it is a statement which is untrue." So if you have trouble understanding these last two lines, you are in good company. Analysis Stanza I. Stanza I begins slowly, asks questions arising from thought and raises abstract concepts such as time and art. The comparison of the urn to an "unravish'd bride" functions at a number of levels. It prepares for the impossisbility of fulfillment of stanza II and for the violence of lines 8-10 of this stanza. "Still" embodies two concepts--time and motion--which appear in a number of ways in the rest of the poem. They appear immediately in line 2 with the urn as a "foster" child. The urn exists in the real world, which is mutable or subject to time and change, yet it and the life it presents are unchanging; hence, the bride is "unravish'd" and as a "foster" child, the urn is touched by "slow time," not the time of the real world. The figures carved on the urn are not subject to time, though the urn may be changed or affected over slow time. The urn as "sylvan historian" speaks to the viewer, even if it doesn't answer the poet's questions (stanzas I and IV). Whether the urn communicates a message depends on how you interpet the final stanza. The urn is "sylvan"--first, because a border of leaves encircles the vase and second because the scene carved on the urn is set in woods. The "flowery tale" told "sweetly" and "sylvan historian" do not prepare for the terror and wild sexuality unleashed in lines 8-10 (another opposition); the effect and the subject of the urn or art conflict. Is it paradoxical that the urn, which is silent, tells tales "more sweetly than our rime"? Twice (lines 6 and 8) the poet is unable to distinguish between mortal and immortal, men and gods, another opposition; is there a suggestion of coexistence and inseparableness in this blurring of differences between them? With lines 8-10, the poet is caught up in the excited, rapid activities depicted on the urn and moves from observer to participant in the life on the urn, in the sense that he is emotionally involved. Paradoxically, turbulant dynamic passion is convincingly portrayed on cold, motionless stone. Paradox and opposites run through the rest of the poem. As you read and reread the poem, you should become aware of them. Click here for vocabulary and allusions in stanza I. Stanza II. The first four lines contrast the ideal (in art, love, and nature) and the real; which does Keats prefer at this point? What is the paradox of unheard pipes? Is this an oxymoron? The last six lines contrast the drawback of frozen time; note the negative phrasing: "canst not leave," "nor ever can," "never, never canst" in lines 5-8. Keats says not to grieve; whom he is addressing--the carved figures or the reader? or both? Then he lists the advantages of frozen time; however, Keats continues to use negative phrasing even in these lines: "do not grieve," "cannot fade," and ""hast not thy bliss." Has Keats made a mistake, or is there a reason for this negative undertone? Click here for vocabulary and allusions in stanza II. Stanza III. This stanza recapitulates ideas from the preceding two stanzas and re-introduces some figures, the trees which can't shed leaves, the musician, and the lover. Keats portrays the ideal life on the urn as one without disappointment and suffering. The urn-depicted passion may be human, but it is also "all breathing passion far above" because it is unchanging. Is there irony in the fact that the superior passion depicted on the urn is also unfulfillable, that satisfaction is impossible? How does he portray real life, actual passion in the last three lines? Which is preferable, the urn life or real life? Note the repetition of the word "happy." Is there irony in this situation? Stanza IV. Stanza IV shows the ability of art to stir the imagination, so that the viewer sees more than is portrayed. The poet imagines the village from which the figures on the urn came. In this stanza, the poet begins to withdraw from his emotional participation in and identification with life on the urn. This stanza focuses on communal life (the previous stanzas described individuals). What paradox is implicit in the contrast between the event being a sacrifice and the altar being "green? between leading the heifer to the sacrifice and her "silken flanks with garlands drest"? In imagining an empty town, why does he give three possible locations for the town, rather than fix on one location? Why does he use the word "folk," rather than "people"? Think about the different connotations of these words. The image of the silent, desolate town embodies both pain and joy. How is it ironic that not a soul can tell us why the town is empty and that the vase communicates so much to the poet and so to the reader? Is this also paradoxical? In terms of the theme of pain-joy, what is Keats saying in lines 1-4 (the procession)? in the rest of the stanza (the desolate town)? Is he describing a temporary or a permanent condition? Is the viewer, who is the poet as well as the reader, pulled into the world of the urn? Stanza V. The poet observes the urn as a whole and remembers his vision. Is he emotionally involved in the life of the urn, or is he again the observer? What aspect of the urn is stressed in the phrases "marble men and maidens," "silent form," and "Cold Pastoral"? Is there a paradox in the phrase "Cold Pastoral"? Yet the poet did experience the life experienced on the urn and comments, ambiguously perhaps, that the urn "dost tease us out of thought / As doth eternity." Is this another reference to the "dull brain" which "perplexes and retards" ("Nightingale")? Why does Keats use the word "tease"? By teasing him "out of thought," did the urn draw him from the real world into an ideal world, where, if there was neither imperfection nor change, there was also no real life or fulfillment? Or, possibly, was the poet so involved in the life of the urn he couldn't think? Was the urn an escape, however temporary, from the pains and problems of life? One thing that all these suggestions mean is that this is a puzzling line. In the final couplet, is Keats saying that pain is beautiful? You must decide whether it is the poet (a persona), Keats (the actual poet), or the urn speaking. Are both lines spoken by the same person, or does some of the quotation express the view of one speaker and the rest of the couplet express the comment upon that view by another speaker? Who is being addressed--the poet, the urn, or the reader? Are the concluding lines a philosphical statement about life or do they make sense only in the context of the poem? Click here to read the three versions of the last two lines. Some critics feel that Keats is saying that Art is superior to Nature. Is Keats thinking or feeling or talking about the urn only as a work of art? Your reading on this issue will be affected by your decision about who is speaking. No matter how you read the last two lines, do they really mean anything? do they merely sound as if they mean something? or do they speak to some deep part of us that apprehends or feels the meaning but it is an experience/meaning that can't be put into words? Do they make a final statement on the relation of the ideal to the actual? Is the urn rejected at the end? Is art--can art ever be--a substitute for real life? What, if anything, has the poet learned from his imaginative vision of or daydream participation in the life of the urn? . 5: The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. 5 iustitia simplicis diriget viam eius et in impietate sua corruet impius (Prov.11) chess: ―KE‖ ―key‖ arrojo : ―The destiny of mankind is not decided by material computation‖ [Winston Churchill (―Cougar‖)] 6: The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. (Prov.11) chess: ―KF‖ bend el recodo 7: When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth. (Prov.11) chess : ―KG‖ ―purpose‖ 8: The righteous is delivered out of trouble, and the wicked cometh in his stead. (Prov.11) chess: ―KH‖ ―neither false bills in Cambodia or ―Dr.No‖ are financing Franklin Chang Plasma Project in Liberia‖ ―ñoquis: Santa Cruz-Liberia-Puntarenas‖ 9: An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered (Prov.11) Chess: ―KI‖ Chain link The Symplegades or Clashing Islands: Phineus instructed the Argonauts how to pass this dangerous strait.When they reached the islands they let go a dove a dove, which took her between the rocks, and passed in safety, only losing some feathers of her tail. Jason and his men seized the favourable moment of the rebound, plied their oars with vigour, and passed safe through, though the islands closed behind them, and actually grazed their stern. They now rowed along the shore till they arrived at the eastern end of the sea (Euxine), and landed at the kingdom of Colchis.‖ Ch.xvii The Golden Fleece The Age of Fable p.108 10: When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting. (Prov.11) Chess: ―KJ‖ Serge a twilled cloth of worsted or worsted and wool, often used for suits. 11: By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. (Prov.11) Chess: ―KK‖ Series a group of events , or objects corresponding to such, related by order of occurrence, especially by succesion 12: He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. (Prov.11) Chess: ―KL‖ ―Don‖ Brook 13: A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. (Prov.11) Chess: ―KM‖ fangs Shoulder 14: Where no counsel is, the people fall: but in the multitude of counsellers there is safety. (Prov.11) Chess: ―KN‖ Thesis Thessaly : Larisa. 15: He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure. (Prov.11) Chess: ―KO‖ Witnesses Say Ship Was Moving Faster Than Usual 10/15/03 Staten Island ferry struck a pier while trying to dock in Staten Island this afternoon A passenger, Luis Melendez, said in an interview with the cable news channel NY1 that the boat was traveling unusually fast, "about the same speed as it would in the middle of the harbor." He said that after the impact, the boat turned around and docked on the side that was not damaged, and that people went ashore from the top deck . 16: A gracious woman retaineth honour: and strong men retain riches. (Prov.11) Chess: ―KP‖ Sierra Nevada Mount Whitney Yale 17: The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh. (Prov.11) Chess: ―KQ‖ ―America‖ 18: The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward. (Prov.11) Chess: ―KR‖ ―Crown‖ 19: As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death. (Prov.11) Chess: ―KS‖ ―process‖ 20: They that are of a froward heart are abomination to the LORD: but such as are upright in their way are his delight. (Prov.11) Chess: ―KT‖ Queda la música:Notas de pasión sobre el pentagrama de la sublime creatividad perspectivaciudadana.com | gabriela alia botbol [9/10/2003] Gabriela Alia Botbol, poeta argentina, residente en Buenos Aires comenta Queda la música, reciente libro del escritor dominicano René Rodríguez Soriano. Tanto Gabriela como René son miembros de El Patio de las Cayenas. Nada huye, ni el entorno, ni el espíritu: todo está captado en el monólogo que es diálogo, el otro va a recibir los regalos de ese amor trasmutado en palabras inmensas, totales. Pero el punto donde se logra la maestría es en la dialogía, esa apelación hacia el otro, ese misterio de hombre o mujer amada que construye al que habla, y que habla de todo lo que lo erige en ser enamorado. Lo leí dos veces, dos veces que quise fueran interminables, eternas. En la primera, ejercí la acción del lector: leí desgranando palabras rutilantes como gemas o como estrellas, fui uniendo acciones con actuantes y comprendiendo los mensajes que derivan del amor con un frenesí de catarata. Pero la segunda, esa fue la lectura mágica: el texto se volvió mi entorno y ya no estaba en una habitación sobre una cama, leyendo el libro de René Rodríguez Soriano...¡estaba dentro del libro de René! Injertada en esta aventura fantástica por obra y gracia de la capacidad de mi queridísimo escritor para generar mundos reales con el sólo artificio de la palabra bañada en sonido, color, gusto, olor y textura pude pernoctar dentro de Queda la música. Y entonces, lo afirmo, queda la música: esa reina o abstracta actriz que genera los climas, que es cuna de estados de ensoñación; esa titiritera que favorece una relación diferente con el mundo, que convierte al ser en sujeto melódico. Las sustancias musicales de René suenan dentro de uno con el poder arrobador de una sonata, con el deleite dulzón de una bachata o de un merengue, con la sensualidad del saxo y la trompeta en una pieza de Miles Davis y, esparcidas omnipresentes, las caricias de Luis Eduardo Aute, Joni Mitchel, Diana Krall, Patxi Andión y muchos otros u otras voces evocadas que me introdujeron en paraísos sonoros. Suspendida en el espacio-tiempo del texto me detuve a oler azucenas, café, hierbas, jabón, nísperos, jugos de sexo, aliento, humo, ropa limpia y tantos otros aromas. No quise perderme lo esencialmente sensitivo, nada, ni una molécula. Degusté las más jugosas y maduras peras y naranjas, y hasta el salobre líquido de las lágrimas de un amante. Cuánta exquisitez, qué canal esclarecido abre René para la transmisión de lo sensible. Durante toda la experiencia pude zambullirme en la delicia juguetona del lenguaje, tan de René, tan él mismo, donde "duenden los duermes", "ochoacostadas nacimuertes", "revimuerta y perversa pulpa", eximias ejecuciones lingüísticas en las que la palabra obra el milagro de transfundir los latidos al galope de unos enamorados que hablan viviendo y hablando aman. El punto de caramelo del libro, donde el autor logra la maestría de su literatura, es en la dialogía, esa exhortación hacia el otro, ese misterio de hombre y mujer deseados y deseantes que construye al que discurre y que cuenta al detalle todo lo que los erige en seres enamorados. Nada escapa, ni del entorno, ni del espíritu, ni del cuerpo de destinadores y destinatarios: cada pincelada erótica está captada en el monólogo que es diálogo; el otro va a recibir los regalos románticos de ese amor trasmutado en palabras inmensas, totales. Las voces intercaladas de sujetos pletóricos de vivencia-esencia en la piel abierta y receptiva, tendiéndose uno al otro los brazos para encontrarse en un abrazo de pura, excelsa comunicación. No hay ni un sólo espacio textual hueco: cada concepto está lleno de significaciones cinceladas con la explicación universal, ancestral, de lo que es sentirse poseído por la maravilla amorosa. Recorriendo el Rojo, la Nebulosa, Brescia, las almas de Florentino y Fermina, la Antecama, la Dulce Ponzoña, el Plan de Fuga, el Apunte a Lápiz y en cualquier otra zona que atraviesen los trémulos personajes locamente enamorados, uno conoce –le son revelados– los efectos divinos de la enjundia pasionaria. Así, René nos propone una experiencia apuñaladora. Queda la música es lectura que es vida respirable, suspirable; momentos junto al libro como si montara el lector un corcel alado y salvaje que avanza hacia un cenit hecho de la más nítida y celestial alma humana o la promesa del límite emotivo alcanzado en el mismísimo arco iris. http://www.perspectivaciudadana.com/031011/libros02.html 21: Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered (Prov.11) Chess: ―KU‖ ―cuirass‖ ―intangible‖ ―endurance‖ 22: As a jewel of gold in a swine's snout, so is a fair woman which is without discretion. (Prov.11) Chess: ―KV‖ 23: The desire of the righteous is only good: but the expectation of the wicked is wrath. (Prov.11) Chess: ―KW‖ 24: There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. (Prov.11) Chess: ―KX‖ 25: The liberal soul shall be made fat: and he that watereth shall be watered also himself. (Prov.11) Chess: ―KY‖ ―Sent to my account / With all my imperfections on my head.‖ SHAKESPEARE: Hamlet I, iv 26: He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. (Prov.11) Chess: ―KZ‖ ―ace‖ 27: He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him. (Prov.11) Chess: 28: He that trusteth in his riches shall fall: but the righteous shall flourish as a branch. (Prov.11) Chess: ―Jackson‖ ―Palmares‖ 29: He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. (Prov.11) Chess: Domo 30: The fruit of the righteous is a tree of life; and he that winneth souls is wise. (Prov.11) Chess: Leopard 31: Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner. (Prov.11) Chess: Cara Proverbs, chapter 12 Compare with Revised Standard Version: Prov.12 1: Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. (Prov.12) Chess: "Honolulu" "Sweepstakes" "Stakes" "Steaks" "Wheatstone bridge" 2: A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn. (Prov.12) Chess: ―Excalibur‖ ―The Flow‖ ―Reynolds Number‖ ―Bernoulli‖ ―Finding Nemo‖ 3: A man shall not be established by wickedness: but the root of the righteous shall not be moved. (Prov.12) Chess: ―English‖ ―Los Angeles‖ ―Osa‖ ―Palo del Brasil‖ 4: A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones. (Prov.12) Chess: "wheat" "Cetus" ―Amelia Vega‖ 5: The thoughts of the righteous are right: but the counsels of the wicked are deceit. (Prov.12) Chess: ―Pisa‖ ―Rod‖ ―Key‖ ―Rodrigo‖ ―Stockholm‖ 6: The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. (Prov.12) Chess: ―energy‖ ―feu‖ ―Energy‖ ―Fuel‖ ―E=mc2‖ ―Activos‖ ―El Verbo‖ Heb. 11:7 "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith." 7: The wicked are overthrown, and are not: but the house of the righteous shall stand. (Prov.12) Chess: ―Plymouth‖ ―tailor‖ ―elegant‖ ―Taj Mahal‖ ―LG‖ ―Leigh‖ ―Sir Charles Barkley‖ : Brooke Shields 59 Feet Above the Bright Lights Launch of the New LG Lotus Elite and LG Rumor Touch From '59 Feet Above the Bright Lights' LG Mobile Phones and Sprint Celebrated the Launch of the New LG ... Taj Mahal: my sis LiGia and LG : Prov.12:7: Lotus:Elizabeth Taylor je je je today s arabesque BROOKE SHIELDS AND WHITNEY PORT HOST CELEB STUDDED PARTY FROM "59 FLOORS ABOVE THE BRIGHT LIGHTS" OF LAS VEGAS LG Mobile Phones & Sprint Launch the New LG Lotus Elite & LG Rumor Touch Phones It was a night that reached for the stars and was full of stars. Actress Brooke Shields, Whitney Port and other celebrities were on hand as LG Mobile Phones unveiled its two latest LG handsets, the LG Rumor Touch and the LG Lotus Elite. The party was held at the private residence of Phil Maloof of the Maloof Companies and Maloof Productions and Music. The enclosed residence sits atop the Palms Casino and Resort. It is the highest private residence west of the Mississippi and has never before been filmed or photographed. But prior to the party, Shields, Port and Maloof gave select guests a private tour of the home, which boasts 360-degree views of Vegas, an outdoor movie screen and DJ booth. ―And, deadlier far, our vices, whose deep taint With slow perdition murders the whole man, His body and his soul !‖ ----Fears in Solitude By Samuel Taylor Coleridge 8: A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. (Prov.12) Chess: ―Monument‖ ―Happiness‖ ―Carnaval‖ ―Carnival‖ ―El Camarón Dorado‖ ―Guena Brush‖ 9: He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. (Prov.12) Chess: "Dynamo" "Generator" "Function" "Arch" "St. Louis" ―crack‖ 10: A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. (Prov.12) Chess: "Mark Twain" "Mississippi" "Shell" "Phoenix" "Lung" "Long Range" 11: He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding. (Prov.12) Chess: ―lake‖ ―fare‖ ―lago‖ Tutor's tip: That "phare" (a lighthouse) with the gourmet restaurant may have delicious "fare" (the price of passage, food, or drink) but not at a "fair" (just or impartial) price. Verb Italiano (Italian) vitto, tariff Français (French) n. - (Rail) prix du voyage, prix de la course (en taxi), client (d'un taxi), voyageur, chère/nourriture (sout) v. intr. - se passer, se porter, aller bien Русский (Russian) плата за проезд, ездок, пассажир, пища, стол Español (Spanish) n. - precio del billete, del viaje o del recorrido, tarifa, pasaje, alimento, alimentos, comida, vianda v. intr. - progresar, viajar, comer y beber Thesaurus: fare 1. To progress or perform adequately, especially in difficult circumstances: do, fend, get along, get by, manage, muddle through, shift. Informal make out. Idioms: make do, make shift. See thrive/fail/exist. 2. To move along a particular course: go, journey, pass, proceed, push on, remove, travel, wend. Idioms: make one's way. See move/halt. 3. To take (food) into the body as nourishment: consume, devour, eat, ingest, partake. Slang chow. Idioms: break bread, havetakea bite. See ingestion. noun Something fit to be eaten: aliment, bread, comestible, diet, edible, esculent, food, foodstuff, meat, nourishment, nurture, nutriment, nutrition, pabulum, pap, provender, provision (used in plural), sustenance, victual. Slang chow, eats, grub. See ingestion. ―Fanfare for the Common Man‖ 12: The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. (Prov.12) Chess: ―Yucatán‖ ―Yucca‖ ―United Kingdom‖ ―Jamaica : llamó y qué ?....‖ 13: The wicked is snared by the transgression of his lips: but the just shall come out of trouble. (Prov.12) Chess: "Man is born in chains, but he can become free." He becomes free, so I believe Conrad would have said, not by letting loose his impulses, not by being casual and uncontrolled, but by subduing wayward impulse to a dominant purpose.‖ Bertrand Russell : Joseph Conrad 14: A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man's hands shall be rendered unto him. (Prov.12) Chess: ―Appleton‖ 15: The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise. (Prov.12) Chess: ―congregation‖ "Winding" "Buenos Aires" "Bow" "Bowl" "The Bowery" 16: A fool's wrath is presently known: but a prudent man covereth shame. (Prov.12) Chess: ―enterado‖ ―Vase‖ ―Harry Potter‖ ―cántaro‖ ―pitcher‖ 17: He that speaketh truth sheweth forth righteousness: but a false witness deceit. (Prov.12) Chess: ―Fleetwood Mac‖ 18: There is that speaketh like the piercings of a sword: but the tongue of the wise is health. (Prov.12) Chess: 19: The lip of truth shall be established for ever: but a lying tongue is but for a moment. (Prov.12) Chess: 20: Deceit is in the heart of them that imagine evil: but to the counsellers of peace is joy. (Prov.12) Chess: 21: There shall no evil happen to the just: but the wicked shall be filled with mischief. (Prov.12) Chess: 22: Lying lips are abomination to the LORD: but they that deal truly are his delight. (Prov.12) Chess: 23: A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness. (Prov.12) Chess: 24: The hand of the diligent shall bear rule: but the slothful shall be under tribute. (Prov.12) Chess: 25: Heaviness in the heart of man maketh it stoop: but a good word maketh it glad. (Prov.12) Chess: 26: The righteous is more excellent than his neighbour: but the way of the wicked seduceth them. (Prov.12) Chess: ―leaves of grass‖ 27: The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious. (Prov.12) Chess: ―Cristiano Ronaldo‖ ―Bahía Drake‖ ―Flamenco‖ 28: In the way of righteousness is life; and in the pathway thereof there is no death. (Prov.12) Chess: Proverbs, chapter 13 Compare with Revised Standard Version: Prov.13 1: A wise son heareth his father's instruction: but a scorner heareth not rebuke. (Prov.13) 2: A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. (Prov.13) 3: He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction. (Prov.13) Pan (California) KAFKA A las Trece Colonias No,no hubo disrupción. Crece El laurel Con su fruto dorado. Así es! Tú y yo Conjuramos el Dragón. El Susurro: América. Jorge. Prov.!3:3 He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction. 4: The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat. (Prov.13) 5: A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame. (Prov.13) 6: Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner. (Prov.13) 7: There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. (Prov.13) 8: The ransom of a man's life are his riches: but the poor heareth not rebuke. (Prov.13) 9: The light of the righteous rejoiceth: but the lamp of the wicked shall be put out. (Prov.13) 10: Only by pride cometh contention: but with the well advised is wisdom. (Prov.13) 11: Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase. (Prov.13) 12: Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life. (Prov.13) 13: Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. 14: The law of the wise is a fountain of life, to depart from the snares of death. 15: Good understanding giveth favour: but the way of transgressors is hard. 16: Every prudent man dealeth with knowledge: but a fool layeth open his folly. 17: A wicked messenger falleth into mischief: but a faithful ambassador is health. 18: Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured. 19: The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. 20: He that walketh with wise men shall be wise: but a companion of fools shall be destroyed. 21: Evil pursueth sinners: but to the righteous good shall be repayed. read "Evil pursueth sinners: but to the righteous good shall be repayed." (Prov13:21) and for some reason my mind associates today the following: CHER BANKING INDIANAPOLIS SWEEPEA Now, that's some stream! Thrilling, isn't it Michael? From Gary, Indiana, good thoughts: "Neil Diamond" 22: A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just. 23: Much food is in the tillage of the poor: but there is that is destroyed for want of judgment. 24: He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. 25: The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want. Proverbs, chapter 14 Compare with Revised Standard Version: Prov.14 1: Every wise woman buildeth her house: but the foolish plucketh it down with her hands. chess: dialect: How Linguists and Missionaries Share a Bible of 6,912 Languages Among the facts in the new edition of Ethnologue, a sprawling compendium of the world's languages, are that 119 of them are sign languages for the deaf and that 497 are nearly extinct. Only one artificial language has native speakers. (Yes, it's Esperanto.) Most languages have fewer than a million speakers, and the most linguistically diverse nation on the planet is Papua New Guinea. The least diverse? Haiti. Opening the 1,200-page book at random, one can read about Garo, spoken by 102,000 people in Bangladesh and 575,000 in India, which is written with the Roman alphabet, or about Bernde, spoken by 2,000 people in Chad. Ethnologue, which began as a 40-language guide for Christian missionaries in 1951, has grown so comprehensive it is a source for academics and governments, and the occasional game show. Though its unusual history draws some criticism among secular linguists, the Ethnologue is also praised for its breadth. "If I'm teaching field methods and a student says I'm a speaker of X, I go look it up in Ethnologue," said Tony Woodbury, linguistics chairman at the University of Texas. "To locate a language geographically, to locate it in the language family it belongs to, Ethnologue is the one-stop place to look." Yet Ethnologue's most curious fact highlights a quandary that has long perplexed linguists: how many languages are spoken on the planet? Estimates have ranged from 3,000 to 10,000, but Ethnologue confidently counts 6,912 languages. Curiously, this edition adds 103 languages to the 6,809 that were listed in its 2000 edition - at a time when linguists are making dire predictions that hundreds of languages will soon become extinct. "I occasionally note in my comments to the press," said Nicholas Ostler, the president of the Foundation for Endangered Languages, "the irony that Ethnologue's total count of known languages keeps going up with each four-yearly edition, even as we solemnly intone the factoid that a language dies out every two weeks." This dissonance points to a more basic problem. "There's no actual number of languages," said Merritt Ruhlen, a linguist at Stanford whose own count is "around" 4,580. "It kind of depends on how one defines dialects and languages." Though its unusual history draws some criticism among secular linguists, the Ethnologue is also praised for its breadth. "If I'm teaching field methods and a student says I'm a speaker of X, I go look it up in Ethnologue," said Tony Woodbury, linguistics chairman at the University of Texas. "To locate a language geographically, to locate it in the language family it belongs to, Ethnologue is the one-stop place to look." Yet Ethnologue's most curious fact highlights a quandary that has long perplexed linguists: how many languages are spoken on the planet? Estimates have ranged from 3,000 to 10,000, but Ethnologue confidently counts 6,912 languages. Curiously, this edition adds 103 languages to the 6,809 that were listed in its 2000 edition - at a time when linguists are making dire predictions that hundreds of languages will soon become extinct. "I occasionally note in my comments to the press," said Nicholas Ostler, the president of the Foundation for Endangered Languages, "the irony that Ethnologue's total count of known languages keeps going up with each four-yearly edition, even as we solemnly intone the factoid that a language dies out every two weeks." This dissonance points to a more basic problem. "There's no actual number of languages," said Merritt Ruhlen, a linguist at Stanford whose own count is "around" 4,580. "It kind of depends on how one defines dialects and languages." "The definition of language we use in the Ethnologue places a strong emphasis," said Dr. Lewis, "on the ability to intercommunicate as the test for splitting or joining." Thus, the fewer words from Dialect B that a speaker of Dialect A can understand, the more likely S.I.L. linguists will say that A and B need two Bibles, not one. The entry for the Chadian language of Bernde, for example, rates its similarity to its six neighboring languages from 47 to 73 percent. Above 70 percent, two varieties will typically be called dialects of the same language. However, such tests are not always clear-cut. Unintelligible dialects are sometimes combined into one language if they share a literature or other cultural heritage. And the reverse can be true, as in the case of Danish and Norwegian. In Guatemala, Ethnologue counts 54 living languages, while other linguists, some of them native Mayan speakers, count 18. Yet undercounting can be just as political as overcounting. Colette Grinevald, a specialist in Latin American languages at Lumière University in Lyon, France, notes that the modern Maya political movement wants to unite under one language, Kaqkchikel. "They don't want that division of their language into 24 languages," she said. "They want to create a standard called Kaqkchikel." Beyond its political implications, the Ethnologue also carries the weight of a religious mission. The project was founded by Richard Pittman, a missionary who thought other missionaries needed better information about which languages lacked a Bible. The first version appeared in 1951, 10 mimeographed pages that described 40 languages. "Hardly anyone knew about the Ethnologue back then," said Barbara Grimes, who edited the survey from 1967 to 2000. "It was a good idea, but it wasn't very impressive." In 1971, Ms. Grimes and her husband, Joseph Grimes, a linguistics professor at Cornell, extended the survey from small languages to all languages in the world. What emerged was just how daunting a global Bible translation project was. "In 1950, when we joined S.I.L., we were telling each other, maybe there are about 1,000 languages, but nobody really knew," Ms. Grimes said. In 1969, Ethnologue listed 4,493 languages; in 1992, the number had risen to 6,528 and by 2000 it stood at 6,809. The number will probably continue to rise - 2,694 languages still need to be studied in detail, and in 2000, S.I.L. officials projected that at the current rate of work, a complete survey would not be completed until 2075. (They now say they are working to speed it up.) As for their goal of translating the Bible, Ethnologue's figures show that all or some of it is available in 2,422 languages. Ethnologue lists 414 languages as nearly extinct in 2000, a figure that rises to 497 in the new edition. However, a few linguists accuse the publisher of promoting the trends it says it want to prevent. Denny Moore, a linguist with the Goeldi Museum in Belém, Brazil, said via email: "It is absurd to think of S.I.L. as an agency of preservation, when they do just the opposite. Note that along with the extermination of native religion, all the ceremonial speech forms, songs, music and art associated with the religion disappear too." Dr. Moore, who won a MacArthur "genius" grant in 1999 for his 18 years of linguistic work in Brazil, adds: "There is no way to resolve this contradiction. The only options are fooling yourself about it or not." S.I.L. officials say missionaries are giving another option to people who are already experiencing cultural shift. "The charge of destroying cultures has been around for a long time," said Carol Dowsett, a spokeswoman for the publisher. "Basically we're interested in people, and we're interested in helping them however we can." Though the Ethnologue is intended to help spread the word of God, it is being mined for more secular reasons. Computer companies that are developing multilingual software for foreign markets turn to the Ethnologue. "You've got a developer in Silicon Valley, and a person in the field calls them and says, 'We need to provide support for Serbian' or some language the developer's never heard of, so they can pop open the Ethnologue and find out, 'What is this thing?' " says Peter Constable, a former S.I.L. linguist who now works at Microsoft. Ray Gordon, the editor, says producers of "Who Wants to Be a Millionaire" once contacted him, and according to Brian Homoleski, the manager of the publisher's bookstore, several copies were bought after the Sept. 11 attacks by "a U.S. government agency." According to S.I.L. staff members, the American Bar Association, the Los Angeles Police Department, the New York Olympic Committee and AT&T all called for help. Ethnologue's newest step toward worldwide influence has been in the arcane world of the International Organization of Standards. The survey assigns a three-letter code to each language (English is "eng"), and the 7,000-plus codes (for living and dead languages) is near acceptance in library indexing and multilingual software standards. The codes also form the backbone of the Open Language Archives Community, a Web-based technical infrastructure. Most linguists are unfazed at S.I.L.'s affiliations. "If you took away all the literature done by the S.I.L. people done in the last 60 years," said Dr. Ruhlen of Stanford, "you'd be taking away a lot of language documentation for a lot of languages for which there's nothing at all." DeBeers: “shallow ideas are plumbed and discarded” [Gilbert Highet (―Manhattan‖)] plop : sat Prov.14 diabetes: ―a lesson diametrically opposite to the one I‘d been trying to teach‖ [Anthony Burgess (―Coal Mine‖: ―Diamonds‖: ―Imperial‖)] 2: He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him. Prov.14 chess: ―Star‖ ―journey‖ Ghana Aegis: Urim and Thummim : Ex.28:30 ; Lev. 8:8 World: ―mundane pleasures dominated those of the spirit” [George L. Mosse (―Atalanta‖)] “the sublime style…was to be found in classical poets, even the most mundane like Horace” [Josephine Miles (―Sugar Caine‖)] La Coruña: mung bean: a bean, Phaseolus aureus, of eastern Asia. It is the source of bean sprouts used in Oriental cookery. Atalanta : ―El Dorado‖: sprouts (Phaseolus aureus) the name given to the supposed king of the fabulous city of Manoa. El Dorado and Manoa were used by the explorers as interchangeable names for the ―golden city‖ ―nube viajera‖ lacewing: any of various greenish or brownish insects of the families Chrysopidae and Hemerbiidae, having four gauzy wings, threadlike antennae, and larvae that feed on insect pests such as aphids and scale insects.. 3: In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. Prov.14 chess: ―potent potables‖ ―…on the rocks‖ ―Ginebra‖ ―Chiriquí‖ ―ash‖ Pico 4: Where no oxen are, the crib is clean: but much increase is by the strength of the ox. chess: album Albion:an ancient and poetical name for Great Britain, probably from the white (Lat. albus) cliffs that face Gaul, but possibly from Celtic alp. albumen : egg white Cornwall corner : “Para nosotros no era todavía Francisco Real, pero sí un tipo alto, fornido, trajeado enteramente de negro, y una chalina de un color como bayo, echada sobre el hombro. La cara recuerdo que era aindiada, esquinada.” JLB: Hombre de la esquina rosada. In the book, science intermingles with history -- a trademark of the author, who's also the author of "The Professor and the Madman," about the origins of the Oxford English Dictionary. In "Krakatoa," the science includes cameos by Alfred Russel Wallace and Alfred Wegener, whose theories presaged modern plate tectonics and geophysics, which Krakatoa itself proved. Prov.14 5: A faithful witness will not lie: but a false witness will utter lies. Prov.14 Netherlands Curacao Nene BIOS Pronounced "bye-ose," an acronym for basic input/output system. The BIOS is builtin software that determines what a computer can do without accessing programs from a disk. On PCs, the BIOS contains all the code required to control the keyboard, display screen, disk drives, serial communications, and a number of miscellaneous functions. The BIOS is typically placed in a ROM chip that comes with the computer (it is often called a ROM BIOS). This ensures that the BIOS will always be available and will not be damaged by disk failures. It also makes it possible for a computer to boot itself. Because RAM is faster than ROM, though, many computer manufacturers design systems so that the BIOS is copied from ROM to RAM each time the computer is booted. This is known as shadowing. Many modern PCs have a flash BIOS, which means that the BIOS has been recorded on a flash memory chip, which can be updated if necessary. The PC BIOS is fairly standardized, so all PCs are similar at this level (although there are different BIOS versions). Additional DOS functions are usually added through software modules. This means you can upgrade to a newer version of DOS without changing the BIOS. PC BIOSes that can handle Plug-and-Play (PnP) devices are known as PnP BIOSes, or PnPaware BIOSes. These BIOSes are always implemented with flash memory rather than ROM. Prov.14 NEW YORK (CNN) -- Krakatoa, a volcanic island in the Sunda Strait between the Indonesian islands of Java and Sumatra, was said by natives to be the property of Orang Aliyeh, a Javan god who was said to breathe sulfur from his nostrils when all was not well on earth. Apparently Orang was in a truly foul mood on the morning of August 27, 1883, when seismic forces long building beneath the mountain exploded with a force hitherto unknown to mankind, obliterating the island and triggering two tsunamis which killed over 35,000 people in the region. The explosion, one of the loudest in recorded history, was heard thousands of miles away and recorded by seismographs all over the world. Its power has been estimated to be equivalent to that of 150 megatons of TNT, almost 10,000 times that of the atomic bomb dropped on Hiroshima. The eruption didn't just wipe out an island and its people; it was also a break between a centuries-old colonial economy and a new, more globalized one, says Simon Winchester, author of the new book "Krakatoa: The Day the World Exploded, August 27, 1883" (HarperCollins). 6: A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth. Prov.14 Simon Winchester Easter island, fools' paradise Ronald Wright 18 November 2004 The greatest wonder of the ancient world is how recent it all is. No city or monument is much more than 5,000 years old. Only about seventy lifetimes, of seventy years, have been lived end to end since civilization began. Its entire run occupies a mere 0.002 per cent of the nearly 3 million years since our first ancestor sharpened a stone. The progress of ―man the hunter‖ during the Old Stone Age, or Palaeolithic – his perfection of weapons and techniques – led directly to the end of hunting as a way of life. The big game was all but exterminated, except in a few places where conditions favoured the prey. Next came the discovery of farming – most likely by women – during the New Stone Age, or Neolithic, in several parts of the world. And from that grew the experiment of worldwide civilization, which began as many independent enterprises but over the last few centuries has coalesced, mainly by hostile takeover, into one big system that covers and consumes the Earth. Not all past civilizations fell because of plague or conquest; many collapsed internally, victims of their own success, after wearing out their welcome from the natural world. The wrecks of these failed experiments lie in deserts and jungles like fallen airliners whose flight recorders can tell us what went wrong. They are no longer of merely antiquarian interest. Civilization is now expanding at such a pace, and on such a scale, that we must understand its inherent patterns and dangers. Archaeology is perhaps the best tool we have for doing so, for answering Gauguin‘s questions: what we are, where we have come from, and where we are likely to be going. Unlike written history, which is often highly edited, archaeology uncovers the deeds we have forgotten, or have chosen to forget. It also offers a much longer reading of the direction and momentum of the human course through time. A realistic understanding of the past is quite a new thing, a late fruit of the Enlightenment, although people of many times have felt the tug of what the Elizabethan antiquarian, William Camden, called the ―back-looking curiousity‖. Antiquity, he wrote, ―hath a certaine resemblance with eternity. [It] is a sweet food of the mind‖. Not everyone‘s mind was so open in his day. An early Spanish viceroy of Peru who had just seen the Inca capital high in the Andes, with its walls of megaliths fitted like gems, wrote back to his king: ―I have examined the fortress that [the Incas] built . . . which shows clearly the work of the Devil . . . for it does not seem possible that the strength and skill of men could have made it‖. Even today, some opt for the comforts of mystification, preferring to believe that the wonders of the ancient world were built by Atlanteans, gods, or space travellers, instead of by thousands toiling in the sun. Such thinking robs our forerunners of their due, and us of their experience. Because then one can believe whatever one likes about the past – without having to confront the bones, potsherds and inscriptions which tell us that people all over the world, time and again, have made similar advances and mistakes. About two centuries after the Spanish invasion of Peru, a Dutch fleet in the South Seas far to the west of Chile and below the Tropic of Capricorn came upon a sight hardly less awesome, and even more inexplicable, than the megalithic buildings of the Andes. On Easter Day 1722, the Dutchmen sighted an unknown island so treeless and eroded that they mistook its barren hills for dunes. They were amazed, as they drew near, to see hundreds of standing stone images as tall as Amsterdam houses. ―We could not comprehend how it was possible that these people, who are devoid of heavy thick timber [or] strong ropes, nevertheless had been able to erect such images, which were fully thirty feet high.‖ Captain Cook later confirmed the island‘s desolation, finding: ―no wood for fuel; nor any fresh water worth taking on board‖. He described the islanders‘ tiny canoes, made from scraps of driftwood stitched together like shoe-leather, as the worst in the Pacific. Nature, he concluded, had ―been exceedingly sparing of her favours to this spot‖. The great mystery of Easter Island that struck all early visitors was not just that these colossal statues stood in such a tiny and remote corner of the world, but that the stones seemed to have been put there without tackle, as if set down from the sky. The Spaniard who attributed the marvels of Inca architecture to the Devil was merely unable to recognize another culture‘s achievements. But even scientific observers could not, at first, account for the megaliths of Easter Island. The figures stood there mockingly, defying common sense. We now know the answer to the riddle, and it is a chilling one. Pace Captain Cook, nature had not been unusually stingy with her favours. Pollen studies of the island‘s crater lakes have shown that it was once well watered and green, with rich volcanic soil supporting thick woods of the Chilean wine palm, a fine timber that can grow as tall as an oak. No natural disaster had changed that: no eruption, drought, or disease. The catastrophe on Easter Island was man. Rapa Nui, as Polynesians call the place, was settled during the fifth century ad by migrants from the Marquesas or the Gambiers, arriving in big catamarans stocked with their usual range of crops and animals: dogs, chickens, edible rats, sugar cane, bananas, sweet potatoes, and mulberry for making bark-cloth. (Thor Heyerdahl‘s theory that the island was peopled from South America has not been supported by recent work, though sporadic contact between Peru and Oceania probably did take place.) Easter Island proved too cold for breadfruit and coconut palms, but was rich in seafood: fish, seals, porpoises, turtles, and nesting seabirds. Within five or six centuries, the settlers multiplied to about 10,000 people – a lot for sixty-four square miles. They built villages with good houses on stone footings, and cleared all the best land for fields. Socially they split into clans and ranks – nobles, priests, commoners – and there may have been a paramount chief or ―king‖. Like Polynesians on some other islands, each clan began to honour its ancestry with impressive stone images. These were hewn from the yielding volcanic tuff of a crater and set up on platforms by the shore. As time went on, the statue cult became increasingly rivalrous and extravagant, reaching its apogee during Europe‘s high Middle Ages, while the Plantagenet kings ruled England. Each generation of images grew bigger than the last, demanding more timber, rope, and manpower for hauling to the ahu, or altars. Trees were cut down faster than they could grow, a problem worsened by the settlers‘ rats, who ate the seeds and saplings. By ad 1400, no more tree pollen is found in the annual strata of the crater lakes: the woods had been utterly destroyed by both the largest and the smallest mammal on the island. We might think that in such a limited place where, from the height of Terevaka, islanders could survey their whole world at a glance, steps would have been taken to halt the cutting, to protect the saplings, to replant. We might think that as trees became scarce, the erection of statues would have been curtailed, and timber reserved for essential purposes such as boatbuilding and roofing. But that is not what happened. The people who felled the last tree could see it was the last, could know with complete certainty that there would never be another. And they felled it anyway. All shade vanished from the land except the hard-edged shadows cast by the petrified ancestors, whom the people loved all the more because they made them feel less alone. For a generation or so there was enough old lumber to haul the great stones and still keep a few canoes seaworthy for deep water. But the day came when the last good boat was gone. The people then knew there would be little seafood and – worse – no way of escape. The word for wood, rakau, became the dearest in their language. Wars broke out over ancient planks and worm-eaten bits of jetsam. They ate all their dogs, and nearly all the nesting birds; and the unbearable stillness of the place deepened with animal silences. There was nothing left now but the moai, the stone giants who had devoured the land. And still these promised the return of plenty if only the people would keep faith and honour them with increase. But how will we take you to the altars? asked the carvers, and the moai answered that when the time came they would walk there on their own. So the sound of hammering still rang from the quarries, and the crater walls came alive with hundreds of new giants, growing even bigger now they had no need of human transport. The tallest ever set on an altar is over 30 feet high and weighs 80 tons; the tallest ever carved is 65 feet and weighs more than 200 tons, comparable to the greatest stones worked by the Incas or Egyptians. Except, of course, that it never moved an inch. By the end there were more than 1,000 moai, one for every ten islanders in their heyday. But the good days were gone – gone with the good earth, which had been carried away on the endless wind and washed by flash floods into the sea. The people had been seduced by a kind of progress that becomes a mania, an ―ideological pathology‖ as some anthropologists call it. When Europeans arrived in the eighteenth century the worst was over; they found only one or two living souls per statue, a sorry remnant, ―small, lean, timid and miserable‖, in Cook‘s words. Now without roof beams, many people were dwelling in caves; their only buildings were stone hen-houses where they guarded this last non-human protein from each other day and night. The Europeans heard tales of how the warrior class had taken power, how the island had convulsed with burning villages, gory battles and cannibal feasts. The one innovation of this end-period was to turn the use of obsidian (a razor-keen volcanic glass) from toolmaking to weapons. Daggers and spearheads became the commonest artefacts on the island, hoarded in pits like the grenades and assault rifles kept by modern-day survivalists. Even this was not quite the nadir. Between the Dutch visit of 1722 and Cook‘s fifty years later, the people again made war on each other and, for the first time, on the ancestors as well. Cook found moai toppled from their platforms, cracked and beheaded, the ruins littered with human bones. There is no reliable account of how or why this happened. Perhaps it started as the ultimate atrocity between enemy clans, like European nations bombing cathedrals in the Second World War. Perhaps it began with the shattering of the island‘s solitude by strangers in floating castles of unimaginable wealth and menace. These possessors of wood were also bringers of death and disease. Scuffles with sailors often ended with natives gunned down on the beach. We do not know exactly what promises had been made by the demanding moai to the people, but it seems likely that the arrival of an outside world might have exposed certain illusions of the statue cult, replacing compulsive belief with equally compulsive disenchantment. Whatever its animus, the destruction on Rapa Nui raged for at least seventy years. Each foreign ship saw fewer upright statues, until not one giant was left standing on its altar. (Those standing today have been restored.) The work of demolition must have been extremely arduous for the few descendants of the builders. Its thoroughness and deliberation speak of something deeper than clan warfare: of a people angry at their reckless fathers, a revolt against the dead. The lesson that Rapa Nui holds for our world has not gone unremarked. In the epilogue to their 1992 book, Easter Island, Earth Island, the archaeologists Paul Bahn and John Flenley are explicit. The islanders, they write, "carried out for us the experiment of permitting unrestricted population growth, profligate use of resources, destruction of the environment and boundless confidence in their religion to take care of the future. The result was an ecological disaster leading to a population crash . . . . Do we have to repeat the experiment on [a] grand scale? . . . Is the human personality always the same as that of the person who felled the last tree?" ―Los mozos del lugar le copiábamos hasta el modo de escupir‖ JLB: HOMBRE DE LA ESQUINA ROSADA Prov.14 7: Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. Prov.14 chess: boots ―Andrew Lloyd Webber‖: ―Phantom of the Opera‖ ―Hombre de la esquina rosada‖: ―Agarró el lado más oscuro, el del Maldonado; no lo volví a ver más‖ p.184 JLB ―alto y bajo‖ : ―The Western Canon‖ “he returned me a very resolute answer, and full of height” [Cromwell (―Occipital‖)] “for thank God I can read and perhaps understand Shakespeare to his depths” [Keats (―Vuela Alto‖)] ―If the king blames me for „t , I‟ll lay ye all / By the heels.” [Shakespeare (―Hermes‖)] Mercury: “It would have been a heinous breach of loyalty to his lord had Gawain made love to his lord‟s wife” [Alan M. Markman (―John Kerry‖)] Cerro de la Muerte: “the great part of what happens is just muck and filth, sordid as any garbage can” [Henry Miller (―Talamanca: La Georgina‖)] “He brought the sorry news of another terrible slide in Georgia phosphates.” [Louis Auchincloss (―Manuela‖)] 8: The wisdom of the prudent is to understand his way: but the folly of fools is deceit. Prov.14 chess: ―Treasure Island‖ : ―Minding Your Business‖ : Texas Fort Worth Houston ―Sorrento‖(Bay of Naples) ―Capri‖ Sam One Capri for 'Only Visiting' and One for 'Don't Even Ask' Most people arrive at Capri by hydrofoil or ferry, usually from Naples or Sorrento. From a distance, the island, which is about four miles long and one and a half miles wide, looks like not much more than an outcrop, a sculptured rock dwarfed within a surreal panorama that spans Mount Vesuvius, Naples and the larger island of Ischia. Its precipitous profile and jagged peaks are haunting and forbidding, and the hazy Mediterranean air gives it the veil of fantasy. As one nears, shades of cerulean and turquoise emerge from the water. Seagulls swarm along the steep walls of the coastal rock, where stone and stucco villas cling as nimbly as the goats that also inhabit the island. Capri begins to look real, but no less spectacular. http://travel2.nytimes.com/2005/07/24/travel/24capri.html?pagewanted=all 9: Fools make a mock at sin: but among the righteous there is favour. Prov.14 chess: ―Salisbury Plain‖ : Stonehenge: a prehistoric ceremonial ruin on the Salisbury Plain in Wiltshire, England, constructed at its stage in the megalithic period, 1900-1700 B.C., of circular formations of huge upright stone slabs and lintels. ―Stony Point‖ ―Cleveland‖ Saxo Grammaticus: Danish historian of the 13th century; transmiter of the Hamlet legend. ham jamón phosphorus: 1. Symbol P a highly reactive, poisonous, nonmetallic element occurring naturally in phosphates, especially apatite, and existing in three allotropic forms, white (sometimes yellow), red, and black. It is an essential constituent of protoplasm and, depending on the allotropic forms,is used in safety matches, pyrotechnics, incendiary shells, fertilizers, glass, and steel. At#15 (Greek : ―light-bearing‖) 10: The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. chess: ―Ronald‖ ―The Wall‖ ―El Cafetal‖ ―Recife‖ ―butterfly‖: ―and moodily watched Lake Michigan roil beneath an April storm‖ [New York Times (―Michoacán‖)] the roll of drum ―rococo‖ ―roger‖ 11: The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish. chess: ―Whitehorse‖ 12: There is a way which seemeth right unto a man, but the end thereof are the ways of death. chess: scissors: ―The very air seemed colored with phony folklore.‖ [Vladimir Nabokov (―Chromium‖)] 13: Even in laughter the heart is sorrowful; and the end of that mirth is heaviness chess: alter scissors William Hogarth cartoons hogan hokum bacon : tungsten :Symbol W a hard, brittle, corrosion resistant gray to white metallic element extracted from wolframite, scheelite, and other minerals, having the highest melting point and lowest vapor pressure of any metal. Tungsten and its alloys are used in high-temperature structural materials, electrical elements, notably lamp filaments, and instruments requiring thermally compatible glass-to-metal seals. At.#74 (Swedish, ―heavy stone‖) badge : ―the five-cent straw hat which in the Negro‟s race had been the badge of his enslavement” [Faulkner (―50Cent‖: ―Chico Pollo‖: ―Scooby-Doo‖: ―Chicken Little‖: ―Evil Knievel‖. ―Lucifer‖: ―T-bone‖: ―La Tía‖: ―Zorro‖: ―Garmento‖ : ―Aguas Zarcas‖)] . 14: The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself. chess: ―match‖: ―He saw the phosphorescence of the Gulf weed in the water.‖ [Hemingway (―Tailor‖)] ―partido‖ Johann Carl Friedrich Gauss (Gauß) (April 30, 1777– February 23, 1855) was a German mathematician and scientist who contributed significantly to many fields, including number theory, analysis, differential geometry, geodesy, magnetism, astronomy and optics. Sometimes known as "the prince of mathematicians", Gauss had a profound influence in many fields of mathematics and science and is ranked beside Euler, Newton and Archimedes as one of history's greatest intellects. Gauss was a child prodigy and made his first ground-breaking mathematical discoveries while still a teenager. He completed Disquisitiones Arithmeticae, his magnum opus, at the age of twenty-four. This work was fundamental in consolidating number theory as a discipline and has shaped the field to the present day. Gauss was born in Brunswick (Ger. Braunschweig), in the Duchy of Brunswick-Lüneburg (now part of Lower Saxony, Germany), as the only son of uneducated lower-class parents. According to legend, his gifts became apparent at the age of three when he corrected, in his head, an error his father had made on paper while calculating finances. Another story has it that in elementary school his teacher tried to occupy pupils by making them add up the integers from 1 to 100. The young Gauss produced the correct answer within seconds by a flash of mathematical insight, to the astonishment of all. Gauss had realized that pairwise addition of terms from opposite ends of the list yielded identical intermediate sums: 1 + 100 = 101, 2 + 99 = 101, 3 + 98 = 101, and so on, for a total sum of 50 × 101 = 5050. (See: arithmetic series and summation.) While the story is mostly true, the problem assigned by Gauss's teacher was actually a more difficult one. [1] The Duke of Brunswick awarded Gauss a fellowship to the Collegium Carolinum, which he attended from 1792 to 1795, and from there went on to the University of Göttingen from 1795 to 1798. While in college, Gauss independently rediscovered several important theorems; his breakthrough occurred in 1796 when he was able to show that any regular polygon, each of whose odd factors are distinct Fermat primes, can be constructed by ruler and compass. This was a major discovery in an important field of mathematics; construction problems had occupied mathematicians since the days of the Ancient Greeks. Gauss was so pleased by this result that he requested that a regular heptadecagon be inscribed on his tombstone. The stonemason declined, stating that the difficult construction would essentially look like a circle. In fact, 1796 was probably the most productive year for both Gauss and number theory. First of all, the construction of the heptadecagon was discovered on March 30. He was the inventor of modular arithmetic, a discovery that made working on number theory a great deal easier. Thus, his famous quadratic reciprocity law was discovered on April 8. This remarkably general law allows mathematicians to determine the solvability of any quadratic equation in modular arithmetic. The prime number theorem, he conjectured on May 31, gives a good understanding of how the prime numbers are distributed among the integers. Gauss also discovered that every integer is representable as a sum of at most three triangular numbers on July 10 and then jotted down in his diary the famous words, "Heureka! num= Δ + Δ + Δ." On October 1 he published a result on the number of solutions of polynomials with coefficients in finite fields (this ultimately led to the Weil conjectures 150 years later). Gauss was the first to prove the fundamental theorem of algebra, in his 1799 dissertation. This important theorem states that every polynomial in complex numbers must have at least one root. Mathematicians before Gauss only assumed its truth. Gauss not only proved this theorem rigorously; he produced four entirely different proofs for this theorem over his lifetime, clarifying the concept of complex numbers considerably along the way. Gauss was born in Brunswick (Ger. Braunschweig), in the Duchy of Brunswick-Lüneburg (now part of Lower Saxony, Germany), as the only son of uneducated lower-class parents. According to legend, his gifts became apparent at the age of three when he corrected, in his head, an error his father had made on paper while calculating finances. Another story has it that in elementary school his teacher tried to occupy pupils by making them add up the integers from 1 to 100. The young Gauss produced the correct answer within seconds by a flash of mathematical insight, to the astonishment of all. Gauss had realized that pairwise addition of terms from opposite ends of the list yielded identical intermediate sums: 1 + 100 = 101, 2 + 99 = 101, 3 + 98 = 101, and so on, for a total sum of 50 × 101 = 5050. (See: arithmetic series and summation.) While the story is mostly true, the problem assigned by Gauss's teacher was actually a more difficult one. [1] The Duke of Brunswick awarded Gauss a fellowship to the Collegium Carolinum, which he attended from 1792 to 1795, and from there went on to the University of Göttingen from 1795 to 1798. While in college, Gauss independently rediscovered several important theorems; his breakthrough occurred in 1796 when he was able to show that any regular polygon, each of whose odd factors are distinct Fermat primes, can be constructed by ruler and compass. This was a major discovery in an important field of mathematics; construction problems had occupied mathematicians since the days of the Ancient Greeks. Gauss was so pleased by this result that he requested that a regular heptadecagon be inscribed on his tombstone. The stonemason declined, stating that the difficult construction would essentially look like a circle. In fact, 1796 was probably the most productive year for both Gauss and number theory. First of all, the construction of the heptadecagon was discovered on March 30. He was the inventor of modular arithmetic, a discovery that made working on number theory a great deal easier. Thus, his famous quadratic reciprocity law was discovered on April 8. This remarkably general law allows mathematicians to determine the solvability of any quadratic equation in modular arithmetic. The prime number theorem, he conjectured on May 31, gives a good understanding of how the prime numbers are distributed among the integers. Gauss also discovered that every integer is representable as a sum of at most three triangular numbers on July 10 and then jotted down in his diary the famous words, "Heureka! num= Δ + Δ + Δ." On October 1 he published a result on the number of solutions of polynomials with coefficients in finite fields (this ultimately led to the Weil conjectures 150 years later). Gauss was the first to prove the fundamental theorem of algebra, in his 1799 dissertation. This important theorem states that every polynomial in complex numbers must have at least one root. Mathematicians before Gauss only assumed its truth. Gauss not only proved this theorem rigorously; he produced four entirely different proofs for this theorem over his lifetime, clarifying the concept of complex numbers considerably along the way. Middle years A 10 Deutsche Mark banknote from Germany 1993 showing Carl Friedrich Gauss (http://www.germannotes.com) Gauss also made important contributions to number theory with his 1801 book Disquisitiones Arithmeticae, which contained a clean presentation of modular arithmetic and the first proof of the law of quadratic reciprocity. In that same year, Italian astronomer Giuseppe Piazzi discovered the planetoid Ceres, but could only watch it for a few days. Gauss predicted correctly the position at which it could be found again, and it was rediscovered by Franz Xaver von Zach on December 31, 1801 in Gotha, and one day later by Heinrich Olbers in Bremen. Zach noted that "without the intelligent work and calculations of Doctor Gauss we might not have found Ceres again." Though Gauss had up to this point been supported by the stipend from the Duke, he doubted the security of this arrangement, and also did not believe pure mathematics to be important enough to deserve support. Thus he sought a position in astronomy, and in 1807 was appointed Professor of Astronomy and Director of the astronomical observatory in Göttingen, a post he held for the remainder of his life. The discovery of Ceres and then of the planetoid Pallas by Olbers in 1802 led Gauss to his work on a theory of the motion of planetoids disturbed by large planets, published in 1809 under the name Theoria motus corporum coelestium in sectionibus conicis solem ambientum (theory of motion of the celestial bodies moving in conic sections around the sun). It introduced the gaussian gravitational constant, and contained an influential treatment of the method of least squares, a procedure used in all sciences to this day to minimize the impact of measurement error. Gauss was able to prove the method under the assumption of normally distributed errors (see Gauss-Markov theorem; see also Gaussian). The method had been described earlier by Adrien-Marie Legendre in 1805, but Gauss claimed that he had been using it since 1795. Gauss had been asked in 1818 to carry out a geodetic survey of the state of Hanover to link up with the existing Danish grid. Gauss was pleased to accept and took personal charge of the survey, making measurements during the day and reducing them at night, using his extraordinary mental capacity for calculations. He regularly wrote to Schumacher, Olbers and Bessel, reporting on his progress and discussing problems. As part of the survey, Gauss invented the heliotrope which worked by reflecting the Sun's rays using a set of mirrors and a small telescope. Gauss also claimed to have discovered the possibility of non-Euclidean geometries but never published it. This discovery was a major paradigm shift in mathematics, as it freed mathematicians from the mistaken belief that Euclid's axioms were the only way to make geometry consistent and non-contradictory. Research on these geometries led to, among other things Einstein's general theory of relativity, which describes the universe as non-Euclidean. His friend Farkas (Wolfgang) Bolyai (with whom Gauss had sworn "brotherhood and the banner of truth" as a student) had tried in vain for many years to prove the parallel postulate from Euclid's other axioms of geometry and failed. Bolyai's son, János Bolyai, discovered nonEuclidean geometry in 1829; his work was published in 1832. After seeing it, Gauss wrote to Farkas Bolyai: "To praise it would amount to praising myself. For the entire content of the work ... coincides almost exactly with my own meditations which have occupied my mind for the past thirty or thirty-five years." This unproved statement put a strain on his relationship with János Bolyai (who thought that Gauss was "stealing" his idea), but it is nowadays generally taken at face value. Gaussian distribution in statistics The survey of Hanover later led to the development of the Gaussian distribution, also known as the normal distribution, for describing measurement errors. Moreover, it fuelled Gauss's interest in differential geometry, a field of mathematics dealing with curves and surfaces. In this field, he came up with an important theorem, the theorema egregrium (remarkable theorem in Latin) establishing an important property of the notion of curvature. Informally, the theorem says that the curvature of a surface can be determined entirely by measuring angles and distances on the surface; that is, curvature does not depend on how the surface might be embedded in (3-dimensional) space. [edit] Later years, death, and afterwards Commemorative stamp released in 1955, the 100th anniversary of Gauss' death. In 1831 Gauss developed a fruitful collaboration with the physics professor Wilhelm Weber; it led to new knowledge in the field of magnetism (including finding a representation for the unit of magnetism in terms of mass, length and time) and the discovery of Kirchhoff's circuit laws in electricity. Gauss and Weber constructed the first electromagnetic telegraph in 1833, which connected the observatory with the institute for physics in Göttingen. Gauss ordered a magnetic observatory to be built in the garden of the observatory and with Weber founded the magnetischer Verein ("magnetic club"), which supported measurements of earth's magnetic field in many regions of the world. He developed a method of measuring the horizontal intensity of the magnetic field which has been in use well into the second half of the 20th century and worked out the mathematical theory for separating the inner (core and crust) and outer (magnetospheric) sources of Earth's magnetic field. Gauss died in Göttingen, Hanover (now part of Lower Saxony, Germany) in 1855 and is interred in the cemetery Albanifriedhof there. His brain was preserved and was studied by Robert Wagner who found its weight to be 1,492 grams and the cerebral area equal to 219,588 square centimeters. There were also found highly developed convolutions, which in the early 20th century was suggested as the explanation of his genius (Dunnington, 1927). [edit] Family Gauss's personal life was overshadowed by the early death of his beloved first wife, Johanna Osthoff, in 1809, soon followed by the death of one child, Louis. Gauss plunged into a depression from which he never fully recovered. He married again, to a friend of his first wife named Friederica Wilhelmine Waldeck (Minna), but the second marriage does not seem to have been very happy. When his second wife died in 1831 after long illness, one of his daughters, Therese, took over the household and cared for Gauss until the end of his life. His mother lived in his house from 1812 until her death in 1839. Gauss had six children, three by each wife. With Johanna (1780–1809), his children were Joseph (1806–1873), Wilhelmina (1808– 1846) and Louis (1809–1810). Of all of Gauss's children, Wilhelmina was said to have come closest to his talent, but she died young. With Minna Waldeck he also had three children: Eugen (1811–1896), Wilhelm (1813–1879) and Therese (1816–1864). Eugen emigrated to the United States about 1832 after a falling out with his father, eventually settling in St. Charles, Missouri, where he became a well respected member of the community. Wilhelm came to settle in Missouri somewhat later, starting as a farmer and later becoming wealthy in the shoe business in St. Louis. Therese kept house for Gauss until his death, after which she married. [edit] Personality Gauss was an ardent perfectionist and a hard worker. There is a famous anecdote of Gauss being interrupted in the middle of a problem and told that his wife was dying. He is purported to have said, "Tell her to wait a moment 'til I'm through". He was never a prolific writer, refusing to publish works which he did not consider complete and above criticism. This was in keeping with his personal motto pauca sed matura (few, but ripe). A study of his personal diaries reveal that he had in fact discovered several important mathematical concepts years or decades before they were published by his contemporaries. Prominent mathematical historian Eric Temple Bell estimated that had Gauss made known all of his discoveries, mathematics would have been advanced by fifty years. (Bell, 1937.) Another criticism of Gauss is that he did not support the younger mathematicians who followed him. He rarely if ever collaborated with other mathematicians and was considered aloof and austere by many. Though he did take in a few students, Gauss was known to dislike teaching (it is said that he only attended a single scientific conference, which was in Berlin in 1828). However, several of his students turned out to be influential mathematicians, among them Richard Dedekind and Bernhard Riemann. Gauss was deeply religious and conservative. He supported monarchy and opposed Napoleon whom he saw as an outgrowth of revolution. Commemorations From 1989 until the end of 2001, his portrait and a normal distribution curve were featured on the German ten-mark banknote. Germany has issued three stamps honoring Gauss, as well. The stamp pictured above, no. 725, was issued in 1955 on the hundredth anniversary of his death; two other stamps, no. 1246 and 1811, were issued in 1977, the 200th anniversary of his birth. was a lifelong student of Gauss. He wrote many articles, and a biography: Carl Frederick Gauss: Titan of Science. This book was reissued in 2003, after having been out of print for almost 50 years. G. Waldo Dunnington Gauss crater on the Moon is named in honour of Carl F. Gauss, as is the asteroid 1001 Gaussia. In Canadian junior high schools, an annual national math competition administered by the University of Waterloo is named in honour of Gauss. 15: The simple believeth every word: but the prudent man looketh well to his going chess: ―back hoe‖ ―tractor‖ ―nota‖ "No one knew in those days that [parts of the world] were moving," Winchester says, "but simply that juxtaposed close to Krakatoa were two distinct bird kingdoms, animal kingdoms -- then it turned out that these were two distinct plates ... and they were colliding at the rate of about four inches a year, and had been doing so for the past 60 million years, leading to the kind of stresses and strains that eventually gave rise to the volcano." The theory of plate tectonics, which came into wide acceptance in the 1960s, could point to Krakatoa as evidence. Author Simon Winchester District (Capital) Bocas del Toro (Bocas del Toro) Changuinola (Changuinola) Chiriquí Grande (Chiriquí Grande) The archipelago of Bocas del Toro in Panama is situated on the northwestern coast of Panama in and around the Bay of Chiriqui. This isolated region of Panama has only recently been discovered by international travelers. It is for this reason that much of the island chain remains in pristine and untouched splendor. It is a diver and outdoor lovers paradise with unspoiled coral reefs, deep-sea fishing, boating, kayaking, snorkeling and long sandy deserted beaches. Traveling to Bocas, as the locals call it, can either be as simple as taking a 40 minute flight from Panama City or as adventurous as going over land by bus and water taxi. Either way it is a destination unlike any to be found elsewhere in Panama. The people of the province are made up of mainly indigenous tribes, many of which still live in small isolated villages scattered throughout the islands. Add to this a healthy mix of people originally from Jamaica and you have an atmosphere that is more closely aligned to the islands of the Caribbean. The pace of life is slow and relaxed with nobody seeming to be in much of a hurry. Locals travel between the islands in dugout canoes, some with motors, but most without. These canoes, or pongas as they are called, litter the waterways and channels, especially in the morning when everybody is either going to the main island or the mainland. During this rush hour, most adults are traveling to the mainland to work in the banana fields and the children are going to the schools on Isla Colon. Located on Isla Colon is the province's capital city, Bocas del Toro. This was the headquarters for United Fruit at the turn of the century and was an important shipping and receiving port. With the movement of the center of operations to the mainland in the midfifties, Bocas towns importance to what would later become Chiquita Bananas faded. It still remained the center of government in the province with the governor's mansion, hospital, schools and church. The 1991 earthquake that separated many of the old wooden structures from their foundations capped the slow slide into unimportance and decay. By the early nineties Bocas began to feel the effects of the Central America Peace Accord. With the regions increased stability, the area become more accessible to the adventurous traveler. The first visitors to show up were the backpackers, who came to the area because of its inexpensive lodging and to explore its untouched beaches. As the years progressed, more and more tourists began to appear and the word of mouth began to spread about this uncut gem. Over the last few years the entire province has seen the beginnings of a tourist boom, with a number of middle range hotels and restaurants being opened in and around Bocas town. The town now boasts of three different PADI dive shops, many different styles of restaurants, a deep sea fishing outfit, numerous sailboat and catamaran cruises, mountain bike and moped rentals and a lot of fabulous seafood. Various half, full and multiple day trips can be arranged that combine different elements of what is available in the region. A good example of the type of excursion one can find is a very popular day trip that takes place on a 34-foot catamaran that cruises tourists throughout the archipelago through deeply vegetated islands and coral reefs, stopping along the way at different spots to snorkel and scuba dive. Once they reach their destination, a secluded and deserted white sand beach on the island of Bastimentos, the picnic baskets are unloaded and a typical Caribbean lunch is served with white rice, beans, fish, fruit and juices. After resting and swimming in the light crystal blue waters, it is time for the jungle hike into the island's nature preserve. Sloths, howler monkeys, toucans, parrots, iguanas and tiny, brightly colored, poison dart frogs are among the island's different animal inhabitants. The day trip ends with another cruise through the islands with one more stop for snorkeling and then pulls back into Bocas town just before sunset. Deep-sea fishing is a fairly new addition to the different excursions available in the region, but that does not mean that it isn't world class. For years locals have been fishing in the province's warm and bounteous waters catching all types of fish and seafood including the local delicacy, langusta, or lobster. For the avid sports fisherman there are sailfish, blue and black marlin, shark, barracuda, red snapper and snook. Half and full day trips are very inexpensive when compared with other sports fishing destinations such as Manuel Antonio in Costa Rica. Scuba diving in Bocas del Toro is in some of the best and most diverse waters in all of Central America. The cost however is about half what you would expect to pay in places like Roatan, Honduras. You can find over two dozen different types of corals, hundreds of species of fish, kelp forests, shipwrecks, caves and reefs all within an hour of Bocas town. With so many different types of diving experiences to be had, it is the perfect place to spend a couple of weeks exploring them all. One popular destination for divers and snorkelers alike, is Hospital Point. At only five minute by boat from Bocas, this point is easily accessible and a great place to get your feet wet. The water is warm and clear and it is possible to see many different examples of coral such as brain and elk. For those on a budget, a mask, snorkel and fins can be rented in town for as little as $12 for the day. They can then hire one of the many locals along the wharf to take them over by boat and then pick them up later in the day for no more the three dollars. While the sea and the water are Bocas del Toro's main attraction, the islands themselves offer their own unique and interesting experiences and adventures. The islands are teaming with life of every kind from the top to the bottom of the rain forest canopy. Troops of howler, white faced and spider monkeys inhabit all of the larger islands of the group. Three and four toed sloths are very common sights as well as numerous different kinds of reptiles, birds, amphibians and sea turtles. One of the most interesting and unique creatures to be found on the islands is the poison dart frog. These pint-size frogs are no bigger than a man's thumbnail and have a myriad of different color patterns. Lime greens, day glow oranges, fiery reds, deep purples and bright yellows to name just a few of the different colors. These amazing little creatures get their name from the poison that they excrete from their skin and its use by native Indians to tip their spears and darts in Pre-Colombian times. They are not really a danger to humans, as the poison has to be injected into the body because it cannot penetrate the skin. A fun and distinct excursion to take on Isla Colon is to rent mountain bikes in Bocas town and cycle into the interior. There is a dirt road that goes from the town all the way through the heart of the island to its other side. Many areas of this 20-mile long and 8mile wide island are still primary and secondary rain forests with a number of pastures and small pueblos of thatched roofed huts. It is in one of these villages along the road in the middle of the island where you can find one of Bocas hidden treasures. Across the street from the town's lone soda (small store) is a plain cement walkway that veers off the road and down the slope of a hill. Nestled to one side, at the bottom of the ravine, near the mouth of a cave and a fresh water spring is a shrine to the Virgin Mary. The area is shaded by a grove of trees and is quite cool even at midday in the middle of summer. Situated at the entrance to the cave, and placed all around the statue, are dozens of different colored glass candles. As you enter into the cave, the light from these candles flickers and bounce off the walls in a kaleidoscope of shifting colors. Further into the cave, it is possible to look up and see thousands of small fruit bats sleeping upside down and hanging from the ceiling. There is a quiet serenity to the place that allows visitors to relax and enjoy the beauty of its surroundings. The unique cultural mix along with its relative isolation has made Bocas del Toro a wonderful option for visitors to Panama. Spending time among the secluded island beaches and diving in the warm Caribbean waters helps to make one forget the hustle and bustle of the outside world. http://en.wikipedia.org/wiki/Bocas_del_Toro_Province . 16: A wise man feareth, and departeth from evil: but the fool rageth, and is confident. Chess : urbane: “During the New Deal the rapprochement between intellectuals and the public was restored.” [Richard Hofstadter (―Eric Wolff‖)] ―por la noche, su tiniebla, y su astronomía‖ JLB rare earth elements: abundant metallic elements of atomic number 57 through 71 “Must I ravel out my weaved-up folly” [Shakespeare (―Steppenwolf ‖)] palmer: ―Urbane and pliant…he was at ease even in the drawing rooms of Paris‖ [R.R. Palmer (―Peruvian‖)] Tacna 17: He that is soon angry dealeth foolishly: and a man of wicked devices is hated. Chess: ―aunque‖: “Seeking permanence in the midst of what was only perpetually evanescent” [Malcolm Lowry (―Under the Volcano‖)] ―firmament‖: the vault or expanse of the heavens, sky. (Hebrew raquia) ―valencia‖ “The word spiritual seems vague nowadays.” [Edward Conze (―Brotherhood‖)] volcan “In a valiant suffering for others…did nobleness ever lie.” [Carlyle (―Chirripó‖: ―Count‖: ―Cherry Pie‖ )] 18: The simple inherit folly: but the prudent are crowned with knowledge. Chess: Lyonesse: a rich tract of land fabled to stretch between Land‘s End and the Scilly Isles on which stood the City of Lions and some 140 churches. King Arthur came from this mythical country. ―That sweet land of Lyonesse‖ was, according to Spenser (The Faerie Queene), the birthplace of Tristram, and according to Tennyson, the scene of King Arthur‘s death. Of Faery damsels met in forest wide / By knights of Logres, or of Lyones, / Lancelot, or Pelleas, or Pellenore. MILTON: Paradise Regained, II, 359. 19: The evil bow before the good; and the wicked at the gates of the righteous. Chess: ―Starbucks‖ ―Colombian‖ ―Sir Richard Steele‖: coffee: ―I date all gallantry from White‘s; all poetry from Will‘s; all foreign and domestic news from St. James, and all learned articles from the Grecian.‖ SIR RICHARD STEELE: The Tatler, 12 April 1709. ―brownies‖ ―nose‖(knows) : “Ignorance, when it is voluntary, is criminal” [Samuel Johnson (MARIO VARGAS LLOSA: La Señorita de Tacna)] subtleties: ―only art can substitute for nature‖ [Leonard Bernstein (―Richard‖)] 20: The poor is hated even of his own neighbour: but the rich hath many friends. Distance (net,neat,nut): What makes the Panama Canal remarkable is its self sufficiency. The dam at Gatun, is able to generate the electricity to run all the motors which operate the canal as well as the locomotives in charge of towing the ships through the canal. No force is required to adjust the water level between the locks except gravity. As the lock operates, the water simply flows into the locks from the lakes or flows out to the sea level channels. The canal also relies on the overabundant rainfall of the area to compensate for the loss of the 52 million gallons of fresh water consumed during each crossing. Despite the limit in ship size, the canal is still one of the most highly travelled waterways in the world, handling over 12,000 ships per year. The 51-mile crossing takes about nine hours to complete, an immense time saving when compared with rounding the tip of South America. Until the early 1970's the Panama Canal Company made considerable profits. After a period of nearly 60 years the loss in profit required the increase of tolls 3 times in 4 years. Much of the equipment, some of which dates back too 1914, now requires expensive modifications, simply to continue moving its present rate of traffic. The original plan for the Panama Canal was evolved from many years of engineering study, but it was unfortunate that it had not been based on marine operating experience. The air was calm and on the level brine Sleek Panope with all her sisters played. Milton: Lycidas (line 99) ―The nervous, rocky West‖ Emerson ―in this black-white nether world, nobody judged the customers‖ Malcolm X Nix :nothing ―He wont work for nix‖ Canal ―As the crow flies‖ Death in Venice 21: He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he. Chess: Big Bend : “And to my cries…Thine ear with favor bend” [Milton (―Lewiston‖)] dative dauphin generous ―St. Louis‖ ―Louisiana‖ ―bidarka‖ (Eskimo canoe) 22: Do they not err that devise evil? but mercy and truth shall be to them that devise good. Chess: 23: In all labour there is profit: but the talk of the lips tendeth only to penury. Chess: Ps.10:6 ―Jeffries‖ ―He hath said in his heart, I shall not be moved: for I shall never be in adversity.‖ 24: The crown of the wise is their riches: but the foolishness of fools is folly. Chess: 25: A true witness delivereth souls: but a deceitful witness speaketh lies. Chess: 26: In the fear of the LORD is strong confidence: and his children shall have a place of refuge. Chess: 27: The fear of the LORD is a fountain of life, to depart from the snares of death. Chess: 28: In the multitude of people is the king's honour: but in the want of people is the destruction of the prince. Chess: 29: He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly. Chess: 30: A sound heart is the life of the flesh: but envy the rottenness of the bones. Chess: 31: He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor. Chess: 32: The wicked is driven away in his wickedness: but the righteous hath hope in his death. Chess: 33: Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known. Chess: 34: Righteousness exalteth a nation: but sin is a reproach to any people. Chess: Eruption of religion and politics The world changed around the 1880s, and Krakatoa was the event and the cables were the agency of this change, I think. -- Simon Winchester Then there's the history of the place, which becomes entangled with religion -- and modern-day politics. The area was colonized by the Dutch in the 1600s, and the administration was not always benevolent. In the 1870s, a militant anti-colonial Muslim named Hajji Abdul Karim came on the scene, to be followed by Arabian missionaries of a similar bent. (Islam had been present since the 13th century, but it was a mild, diluted form.) This is where, the author maintains, politics mixed with Krakatoa's explosive fallout. "The Muslim missionaries ... [were] very fiery young men," Winchester says. "They told the Javanese (who were clearly in the mood to believe it) that Krakatoa's eruption was a sign from Allah that he was furious with them for allowing themselves to be ruled by white, western, Dutch, infidel colonials. The mullahs from Arabia advised them [the Javans] to rise up and kill them [the Dutch]." In one chapter, "Rebellion of a Ruined People," Winchester describes how the aftermath of the eruption spawned a rising anti-Dutch sentiment, culminating in the slaughter of 24 colonial workers and their families on July 9, 1888, by "hajjis." "It was essentially the beginning of the end of Dutch rule," Winchester says, "and the beginning of the beginning of what is now the most populous Islamic state on earth, Indonesia." Not everyone buys Winchester's interpretation; at least one outspoken critic has taken issue with Winchester's linking of Islam with explosions and violence. Winchester's next book is a broader history of the OED. But after that, he returns to explosions and their impact with a project on the 1906 San Francisco earthquake. He hopes to catch up with witnesses. "There are still survivors of 18 April 1906 left," he says, "and the idea is to have it published in time for the centenary in 2006." 35: The king's favour is toward a wise servant: but his wrath is against him that causeth shame. Chess: Proverbs, chapter 15 Compare with Revised Standard Version: Prov.15 1: A soft answer turneth away wrath: but grievous words stir up anger. Chess: 2: The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. Chess: 3: The eyes of the LORD are in every place, beholding the evil and the good. Chess: 4: A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit. Chess: 5: A fool despiseth his father's instruction: but he that regardeth reproof is prudent. Chess: 6: In the house of the righteous is much treasure: but in the revenues of the wicked is trouble. Chess: 7: The lips of the wise disperse knowledge: but the heart of the foolish doeth not so. Chess: 8: The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight. Chess: 9: The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness. Chess: 10: Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die. Chess: 11: Hell and destruction are before the LORD: how much more then the hearts of the children of men? Chess: 12: A scorner loveth not one that reproveth him: neither will he go unto the wise. Chess: 13: A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken. Chess: 14: The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness. Chess: 15: All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast. Chess: 16: Better is little with the fear of the LORD than great treasure and trouble therewith. Chess: 17: Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. Chess: 18: A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife. Chess: 19: The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain. Chess: 20: A wise son maketh a glad father: but a foolish man despiseth his mother. Chess: 21: Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly. Chess: 22: Without counsel purposes are disappointed: but in the multitude of counsellers they are established. Chess: 23: A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it! Chess: 24: The way of life is above to the wise, that he may depart from hell beneath. Chess: 25: The LORD will destroy the house of the proud: but he will establish the border of the widow. Chess: 26: The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words. Chess: 27: He that is greedy of gain troubleth his own house; but he that hateth gifts shall live. Chess: 28: The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things. Chess: 29: The LORD is far from the wicked: but he heareth the prayer of the righteous. Chess: 30: The light of the eyes rejoiceth the heart: and a good report maketh the bones fat. Chess: 31: The ear that heareth the reproof of life abideth among the wise. Chess: 32: He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding. Chess: 33: The fear of the LORD is the instruction of wisdom; and before honour is humility. Chess: Proverbs, chapter 16 Compare with Revised Standard Version: Prov.16 1: The preparations of the heart in man, and the answer of the tongue, is from the LORD. Chess: ―Mnemosine‖: Them in Pieria did Mnemosyne (Memory), who reigns over the hills of Eleuther, bear of union with the father, the son of Cronos, a forgetting of ills and a rest from sorrow. For nine nights did wise Zeus lie with her, entering her holy bed remote from the immortals. And when a year was passed and the seasons came round as the months waned, and many days were accomplished, she bare nine daughters, all of one mind, whose hearts are set upon song and their spirit free from care, a little way from the topmost peak of snowy Olympus. The Theogony of Hesiod ll. 53-74 http://en.wikisource.org/wiki/Theogony 2: All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits. Chess: Watch the Spot: Cesar Dog Food The campaign is for the Cesar line of dog food sold by the Masterfoods USA division of Mars, the global marketing giant in categories like pet foods and candy. Other pet foods sold by Masterfoods USA include brands like Pedigree, Sheba and Whiskas. http://digbig.com/4hyfh (NYT) 3: Commit thy works unto the LORD, and thy thoughts shall be established. Prov.16 Chess: ―daffodils‖: There are their bright dancing-places and beautiful homes, and beside them the Graces and Himerus (Desire) live in delight. And they, uttering through their lips a lovely voice, sing the laws of all and the goodly ways of the immortals, uttering their lovely voice. Then went they to Olympus, delighting in their sweet voice, with heavenly song, and the dark earth resounded about them as they chanted, and a lovely sound rose up beneath their feet as they went to their father. And he was reigning in heaven, himself holding the lightning and glowing thunderbolt, when he had overcome by might his father Cronos; and he distributed fairly to the immortals their portions and declared their privileges. 4: The LORD hath made all things for himself: yea, even the wicked for the day of evil. Prov.16 Chess: 5: Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished. Prov.16 Chess: 6: By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil. Prov.16 Chess: 7: When a man's ways please the LORD, he maketh even his enemies to be at peace with him. Prov.16 Chess: ―pg‖ ―Wardy Alfaro‖ 8: Better is a little with righteousness than great revenues without right. Prov.16 Chess: 9: A man's heart deviseth his way: but the LORD directeth his steps. Prov.16 Chess: 10: A divine sentence is in the lips of the king: his mouth transgresseth not in judgment. Prov.16 Chess: ―Aphrodite‖ ―Fair O Says‖ 11: A just weight and balance are the LORD's: all the weights of the bag are his work. Prov.16 Chess: 12: It is an abomination to kings to commit wickedness: for the throne is established by righteousness. Prov.16 Chess: 13: Righteous lips are the delight of kings; and they love him that speaketh right. Prov.16 Chess: 14: The wrath of a king is as messengers of death: but a wise man will pacify it. Prov.16 Chess: 15: In the light of the king's countenance is life; and his favour is as a cloud of the latter rain. Prov.16 Chess: 16: How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver! Prov.16 Chess: 17: The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul. Prov.16 Chess: 18: Pride goeth before destruction, and an haughty spirit before a fall. Prov.16 Chess: 19: Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud. Prov.16 Chess: 20: He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy is he. Prov.16 Chess: 21: The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning. Prov.16 Chess: 22: Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly. Prov.16 Chess: 23: The heart of the wise teacheth his mouth, and addeth learning to his lips. Prov.16 Chess: 24: Pleasant words are as an honeycomb, sweet to the soul, and health to the bones. Prov.16 Chess: 25: There is a way that seemeth right unto a man, but the end thereof are the ways of death. Prov.16 Chess: 26: He that laboureth laboureth for himself; for his mouth craveth it of him. Prov.16 Chess: 27: An ungodly man diggeth up evil: and in his lips there is as a burning fire. Prov.16 Chess: 28: A froward man soweth strife: and a whisperer separateth chief friends. Prov.16 Chess: 29: A violent man enticeth his neighbour, and leadeth him into the way that is not good. Prov.16 Chess: 30: He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass. Prov.16 Chess: 31: The hoary head is a crown of glory, if it be found in the way of righteousness. Prov.16 Chess: 32: He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city. Prov.16 Chess: 33: The lot is cast into the lap; but the whole disposing thereof is of the LORD. Prov.16 Chess: Proverbs, chapter 17 Compare with Revised Standard Version: Prov.17 1: Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife. Chess: ―feeling‖ : fee: an Anglo-French word, from Old High Ger. Fehu, wages, money, property, and is connected with the O.E. feo, cattle, goods,money. So in Latin pecunia, money, from pecus, cattle. Capital is capita, heads (of cattle), and chattels is a mere variant. “Along with the poetical revival in the eighteenth century, came the great religious revival inaugurated by the Wesleys and Whitefield; and of this revival, the poetry of William Cowper was a direct product. But the two revivals were co-radical, -one was not derived from the other. The long-suppressed spiritual elements of the nation began to reassert themselves in religion and in poetry. The Church had been as sound asleep as the Muses. Cowper belongs to the Whitefield side of the religious revival, the Evangelicals, as they were called (those that remained within the Establishment). In his poem entitled `Hope', he vindicates the memory of Whitefield under the name Leuconomus, a translation into Greek, of White field. It was his conversion to Evangelicism which gave him his inspiration and his themes. `The Task' has been as justly called the poem of Methodism as the `Paradise Lost' has been called the epic of Puritanism. In it we are presented with a number of pictures of the utterly fossilized condition of the clergy of the day in the Established Church (see especially book II., vv. 326-832, in which he satirizes the clergy and the universities).” Hiran Corson compare (?) Dryden-Locke (Restoration) : In Milton, though there is a noticeable, an even distinctly marked, reduction of the life of the spirit (in the sense in which I have been using these words) exhibited by Shakespeare, it is still very strong and efficient, and continues uninfluenced by the malign atmosphere around him the last fifteen years of his life, which were lived in the reign of Charles II. Within that period he wrote the `Paradise Lost', `Paradise Regained', and `Samson Agonistes'. "Milton," says Emerson, "was the stair or high table-land to let down the English genius from the summits of Shakespeare." "These heights could not be maintained. They were followed by a meanness and a descent of the mind into lower levels; the loss of wings; no high speculation. Locke, to whom the meaning of ideas was unknown, became the type of philosophy, and his "understanding" the measure, in all nations, of the English intellect. His countrymen forsook the lofty sides of Parnassus, on which they had once walked with echoing steps, and disused the studies once so beloved; the powers of thought fell into neglect." The highest powers of thought cannot be realized without the life of the spirit. It is this, as I have already said, which has been the glory of the greatest thinkers since the world began; not their intellects, but the co-operating, unconscious power IMMANENT in their intellects. During the Restoration period, and later, spiritual life was at its very lowest ebb. I mean, spiritual life as exhibited in the poetic and dramatic literature of the time, whose poisoned fountain-head was the dissolute court of Charles II. All the slops of that court went into the drama, all the `sentina reipublicae', the bilge water of the ship of state. The dramatic writers of the time, to use the words of St. Paul in his letter to the Ephesians, "walked in the vanity of their mind; having the understanding darkened, being alienated from the life of God through the ignorance that was in them because of the blindness of their heart; who, being past feeling, gave themselves over unto lasciviousness, to work all uncleanness with greediness." The age, as Emerson says, had no live, distinct, actuating convictions. It was in even worse than a negative condition. As represented by its drama and poetry, it may almost be said to have repudiated the moral sentiment. A spiritual disease affected the upper classes, which continued down into the reign of the Georges. There appears to have been but little belief in the impulse which the heart imparts to the intellect, or that the latter draws greatness from the inspiration of the former. There was a time in the history of the Jews in which, it is recorded, "there was no open vision". It can be said, emphatically, that in the time of Charles II. there was no open vision. And yet that besotted, that spiritually dark age, which was afflicted with pneumatophobia, flattered itself that there had never been an age so flooded with light. The great age of Elizabeth (which designation I would apply to the period of fifty years or more, from 1575 to 1625, or somewhat later), in which the human faculties, in their whole range, both intellectual and spiritual, reached such a degree of expansion as they had never before reached in the history of the world, -that great age, I say, the age of Spenser, Sidney, Marlowe, Shakespeare, Bacon, Raleigh, Hooker, Ben Jonson, Beaumont, Fletcher, Chapman, Dekker, Ford, Herbert, Heywood, Massinger (and this list of great names might be continued), -- that great age, I say, was regarded by the men of the Restoration period as barbarous in comparison with their own. But beneath all, still lay the restorative elements of the English character, which were to reassert themselves and usher in a new era of literary productiveness, the greatest since the Elizabethan age, and embodying the highest ideals of life to which the race has yet attained. We can account, to some extent, for this interregnum or spiritual life, but only to some extent. The brutal heartlessness and licentiousness of the court which the exiled Charles brought back with him, and the release from Puritan restraint, explain partly the state of things, or rather the degree to which the state of things was pushed. In the middle of the eighteenth century, or somewhat earlier, the rise of the spiritual tide is distinctly observable. We see a reaction setting in against the soulless poetry which culminated in Alexander Pope, whose `Rape of the Lock' is the masterpiece of that poetry. It is, in fact, the most brilliant society-poem in the literature. De Quincey pronounces it to be, though somewhat extravagantly, "the most exquisite monument of playful fancy that universal literature offers." Bishop Warburton, one of the great critical authorities of the age, believed in the infallibility of Pope, if not of THE Pope. To notice but a few of the influences at work: Thomson sang of the Seasons, and invited attention to the beauties of the natural world, to which the previous generation had been blind and indifferent. Bishop Percy published his `Reliques of Ancient English Poetry', thus awakening a new interest in the old ballads which had sprung from the heart of the people, and contributing much to free poetry from the yoke of the conventional and the artificial, and to work a revival of natural unaffected feeling. Thomas Tyrwhitt edited in a scholarly and appreciative manner, the Canterbury Tales of Chaucer. James McPherson published what he claimed to be translations from the poems of Ossian, the son of Fingal. Whether genuine or not, these poems indicated the tendency of the time. In Scotland, the old ballad spirit, which had continued to exist with a vigor but little abated by the influence of the artificial, mechanical school of poetry, was gathered up and intensified in the songs of him "who walked in glory and in joy, following his plow, along the mountain-side", and who is entitled to a high rank among the poetical reformers of the age. It is not surprising that the great literary dictator in Percy's day, Dr. Samuel Johnson, should treat the old ballads with ridicule. The good man had been trained in a different school of poetry, and could not in his old age yield to the reactionary movement. Bishop Warburton, who ranked next to Johnson in literary authority, had nothing but sneering contempt to bestow upon upon the old ballads, and this feeling was shared by many others in the foremost ranks of literature and criticism. But in the face of all opposition, and aided by the yearning for literary liberty that was abroad, the old ballads grew more and more into favor. The influence of this folklore was not confined to England. It extended across the sea, and swayed the genius of such poets as Buerger and Goethe and Schiller. Along with the poetical revival in the eighteenth century, came the great religious revival inaugurated by the Wesleys and Whitefield; and of this revival, the poetry of William Cowper was a direct product. But the two revivals were co-radical, -one was not derived from the other. The long-suppressed spiritual elements of the nation began to reassert themselves in religion and in poetry. The Church had been as sound asleep as the Muses. Cowper belongs to the Whitefield side of the religious revival, the Evangelicals, as they were called (those that remained within the Establishment). In his poem entitled `Hope', he vindicates the memory of Whitefield under the name Leuconomus, a translation into Greek, of White field. It was his conversion to Evangelicism which gave him his inspiration and his themes. `The Task' has been as justly called the poem of Methodism as the `Paradise Lost' has been called the epic of Puritanism. In it we are presented with a number of pictures of the utterly fossilized condition of the clergy of the day in the Established Church (see especially book II., vv. 326-832, in which he satirizes the clergy and the universities). Cowper has been truly characterized by Professor Goldwin Smith, "the apostle of feeling to a hard age, to an artificial age, the apostle of nature. He opened beneath the arid surface of a polished but soulless society, a fountain of sentiment which had long ceased to flow." as feedback: ―When feedback is possible and stable, its advantage…is to make performance less dependent on the load‖ [Norbert Wiener (―Tenochtitlan‖)] 2: A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren. Prov.17 Chess: ―topiary‖ : “a torch song,…one of those forlorn and touching ballads” [John Cheever (―torero‖)] ―tope‖: archaic to drink habitually and excessively; small sharks; copete; templo budista ―topaz‖ : gemstone, hummingbird ―transitive‖ Topeka: the capital of Kansas on the Kansas River ―polaroid‖ ―theme‖ ―topic‖ ―canon‖ ―Manaus‖ ―Aztec‖….. and the problem of crime ―Warner Brothers‖ 3: The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts. Prov.17 Chess: ―chest‖ ―quick‖ ―Bonanza‖ 4: A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue. Prov.17 Chess: ―paramount‖ ―Quizznos‖ (Quiznos) ―exclusive‖ ―catamount‖(cougar:puma: mountain lion) 5: Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished. Prov.17 Chess: courage: “We all do no end of feeling and we mistake it for thinking” [Mark twain (―Idaho‖: ―Bill Gates‖)] ―light:figh:nightt‖ see Rimas y Leyendas de Gustavo Adolfo Becquer : Rhymes & Legends cordial nota negra: events in Coeur d‘Alene, Idaho where they found little girl Shasta, behaving ―peculiarly‖ in a gas station store: like arms purposefully crossed, etc…7/5/05 6: Children's children are the crown of old men; and the glory of children are their fathers. Prov.17 Chess: ―Coronado‖ ―Vásquez‖ ―corn‖ 7: Excellent speech becometh not a fool: much less do lying lips a prince. Prov.17 Chess: ―cast‖ ―ocelotl‖ ―wolverine‖ 8: A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth. Prov.17 Chess: ―Kansas‖ 9: He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends. Prov.17 Chess: ―filter‖ ―David Hume‖ ―elk‖ 10: A reproof entereth more into a wise man than an hundred stripes into a fool. Prov.17 chess: ―bearskin‖ ―barley‖ ―centeno‖ ―Don Quijote‖ ―Peru‖ ―sole‖ Centennial (Colorado became a state of the Union in 1876) 11: An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him. Prov.17 Chess : ―afiche‖: ―la ficha‖ ―Afghan hound‖ ―night mare‖ ―torture‖: ―he suffers by comparison with his greater contemporary‖ [Albert C. Baugh (―Vivian Leigh‖)] ―ordinary men have always had to suffer the history their leaders were making‖ [Herbert J. Muller (―nightgown‖)] ―Rulers must not be suffered thus to absolve themselves of their solemn responsibility.‖ [Macaulay (―The Hermitage‖)] ―The rigid formality of the place suffocated her‖ [Thackeray (―hot dogs‖: ―Taco Bell‖)] ―People can be trusted to work out useful solutions when they have sufficient education‖ [Walter R. Agard (―La Taxista‖: ―Buenos Aires‖)] solitaire: 1.a diamond or other gemstone set alone, as in a ring 2. Any of a number of card games played by one person….. journey hermit viaje ―nouvelle noîre‖ No hay duda que Borges tenía mucha razón en considerar a la Filosofía una rama de la Literatura Fantástica. También es cierto que dedicó su atención a la novela negra, pero leyendo noticias como la siguiente, que proviene de una lejana Buenos Aires, me pregunto,¿ y La Bestia qué género (literario) privilegia? ..... Borges dirá-"Definitivamente yo no escribí esto!" Sospechan que un cuñado mató a la mujer en Villa Gesell El padre de la joven que encontró el cuerpo de la víctima fue detenido junto a su hija; un testimonio lo compromete y tiene arañazos en los brazos http://www.lanacion.com.ar/informaciongeneral/nota.asp?nota_id=721281&origen=ranking ―viajera‖: ―cantó viajera‖ ―se fue con ‗toi‘ valija‖ ―L‘Hermitage‖ ―DVD‖ ―Riunite‖ ―post‖ ―poster‖ ―Post Office‖ ―insulin‖ David Hume : On Knowledge Sunday Herald - 26 June 2005 THE GREATEST THINKER IN THE WORLD ... EVER Although he lacked the soundbites of Marx and the attitude of Sartre, David Hume should be recognised as the finest philosopher of all time By Julian Baggini PEOPLE of Scotland, it is more than your patriotic duty to help crown your 18th century countryman, David Hume, as the greatest philosopher of all time. For once, naked nationalism and good rational sense both lead us to same conclusion: among all great thinkers, Hume reigns supreme. And, lest misplaced patriotisim is suspected, I say this as someone who is no more Scottish than the Duke of Edinburgh. Radio 4‘s In Our Time programme is currently conducting a poll to determine the world‘s greatest philosopher, and although its presenter, Melvyn Bragg, has let it slip that Marx is the early leader, inside sources tell me Hume is hot on his heels. So there is still time to win the day for Scotland‘s finest mind. That Hume is even a contender is testimony to the strength of his philosophy and the intelligence of the voters, since he lacks all the necessary requisites of a popular hero. Marx has the advantage of some seriously memorable soundbites: ―Religion is the opiate of the masses‖; ―From each according to his abilities, to each according to his needs‖, and ―Either this man is dead or my watch has stopped.‖(Admittedly, that last one is by Groucho, not Karl.) Hume‘s most famous quotes, in contrast, are completely baffling to the uninitiated. There is wisdom in his saying: ―Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger.‖ But you‘d be forgiven for not spotting it. Jean-Paul Sartre reaps the benefits of his cool image. Whether historically accurate or not, there is a definite romance to the Left Bank cafés, the Gauloise cigarettes, the black polonecks and all that intense talk of despair and freedom. Hume, on the other hand, played billiards in drawing rooms and loved his mum. The mystique of Kierkegaard and Camus is heightened by their young and tragic deaths. Hume passed away aged 65 of intestinal cancer, cheerful and in good humour. That‘s really no way to start a posthumous personality cult. Indeed, the average person in the street knows little more about the man – except, perhaps, that ―David Hume could out-consume Schopenhauer and Hegel‖, as the Monty Python song insisted. And yet Hume has endured, hailed by many as the greatest British philosopher. Can we go further and say he is the greatest philosopher, full stop? I think we can, not least because Hume‘s whole approach to philosophy is needed even more now than it was in his time. Hume was born in Edinburgh in 1711, in the infancy of both the Enlightenment and the union of Scotland and England into Great Britain. Scottish philosophy was being transformed by the success of science, which was based not on abstract theory, but empirical observation of how the world actually works. Suddenly, the theoretical speculations of Continental thinkers such as Descartes and Spinoza seemed hopelessly detached from the real world they sought to explain. Philosophy had to be made natural, its reasoning rooted in experience. Hume was just one of many who helped take philosophy along this new path. However, it was also a deeply uncertain one in which the threat of scepticism was ever present. Gone were the dreams of Plato and Descartes of a philosophy beyond doubt. In its place came the need to learn how to live with doubt without being consumed by it. Hume‘s unique genius was to show how this could be done. Hume practised what he preached. Although when in the midst of his philosophical deliberations he was often perturbed by their sceptical implications, these worries soon dissolved when he rejoined human company and had a game of billiards. This may seem shallow, but it is in fact a mature recognition that those who claim to be nihilists are just posturing: nobody really believes in nothing. The lessons he taught are desperately relevant today, when certainty is only found in religious fundamentalism, yet uncertainty risks a descent into postmodern relativism and intellectual anarchy. In this climate, how do we resolve ethical disputes such as those that rage over stem-cell research, euthanasia and civil liberties versus civic security? How can we trust science when it gets so many things wrong? How do we resolve the great ideological clashes of East and West when there are no unquestionable fundamentals upon which to build agreement? What we need is a Humean approach to provide the intellectual ballast necessary to stay afloat in a sea of uncertainty. Consider the question of ethical values. Hume agreed with moral sceptics on several key points. He did not believe it was possible to establish absolute moral values . Religion could certainly not provide these, for there is simply no way we can trust the authority of religious texts or leaders. Nothing can be true or false because a religion says it is, but only because we have good reasons to believe it is true or false. In a world in which there are so many different religions and denominations, all claiming different things, Hume‘s scepticism seems wiser than ever. If we are to accept the guidance of one religion over an other, we need reasons. ―Trust me, I‘m a cleric‖ is not a good one, not least because for every bishop saying that homosexuality is perfectly acceptable, there is another claiming that sodomites will burn in hell for their sins. Nor can moral values be established by pure reason. Hume referred to the kinds of truths which could be proven by rationality alone as ―matters concerning the relation of ideas‖, once again demonstrating his uncanny knack of failing to coin a catchy phrase. One example is mathematics. It is because of what the numbers and symbols mean that two plus two must equal four. Similarly, you don‘t need to conduct a survey of bachelors to know that they are all unmarried men. Hume thought it obvious that moral matters do not fall into this category. You cannot know that Asbos are an unacceptable limit on civil liberties just by attending to what those words mean. Nor can you resolve a dispute between those who think a war is justified and those who do not, simply by determining the meanings of the terms ―justified‖ and ―war‖. Moral debate is not like mathematics, and so disagreements cannot be resolved by pure theory. So neither religion nor reason can establish moral certainties. Does that mean we are then condemned to a kind of moral free-for-all, in which what is right for you may not be right for me, and nobody is entitled to criticise anyone else‘s ethics? Some find this view surprisingly attractive, since it is supremely tolerant. But when push comes to shove we know that absolute toleration is abhorrent. The killings in Darfur are not alright for the Sudanese victims. Anti-war protesters do not think the invasion of Iraq was right for Bush and Blair and wrong for them – they think the war was just wrong. Fortunately, Hume‘s view does not lead us to moral anarchy. Besides religion and pure reason, there is another route to knowledge. Questions concerning matters of fact are settled by looking at how the world actually works. So, if you want to know at what temperature water boils, you have to conduct experiments to find out. Sitting in your armchair contemplating the meaning of ―water‖ and ―boil‖ will not help. Crucially, however, matters of fact are never proven beyond all possible doubt. You have to accept that science is less than certain, but that, nonetheless, it is more reliable than, say, superstition. Whereas previous philosophers demanded certainty, Hume tried to grade degrees of uncertainty. Clearly, however, moral principles are much less certain than the laws of physics. Right and wrong cannot be observed and measured like energy or mass. Rather, the facts of morality are to be observed in human feeling and compassion. When we say that torture is wrong, for example, we are not identifying a feature of torture itself, but expressing something of our reaction to it. What is more, these feelings are somehow natural for human beings. Empathy is a human universal, and this is what enables people to agree about what is good and bad. Feelings may be affected by upbringing, society and reasoning, but are not simply products of any one of these. Hence the curious phrase: ―Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger.‖ In other words, it is not rational argument that makes us recoil from the idea of destroying the whole world, but human fellow feeling. Hume‘s strategy for resolving today‘s moral dilemmas would be to start by showing how we cannot accept any absolute principles dictated by religious leaders. Then he would show how any moral principles held to be self-evident or proven are no such thing. Purged of all bogus absolutes, we would then begin the process of identifying the common humane impulses that morally motivate us and using our reason to negotiate our way through the contradictions and complexities that emerge. This is pretty much how modern ethics committees proceed. They cannot make their starting points absolutes, since not everyone will agree with them. Rather, they need to build from what unites us. Hume‘s genius was his ability to combine a ruthless intellect that revealed the limitations of our understanding with the wisdom to see we can move forward with the meagre intellectual resources available to us. That‘s why Hume is above fashion and doesn‘t need a dramatic life, a romantic death or clever slogans in order to endure. A vote for Hume is a vote for the only philosopher who is able to defeat the scepticism of our time without dogmatism. Vote for the greatest philosopher at bbc.co.uk/radio4/history/inourtime Julian Baggini‘s latest book, The Pig That Wants To Be Eaten And 99 Other Thought Experiments, is published next month by Granta. He appears at the Edinburgh International Book Festival on August 23 Copyright © 2005 smg sunday newspapers ltd. no.176088 12: Let a bear robbed of her whelps meet a man, rather than a fool in his folly. Prov.17 chess: “dewpoint” “fog” “Picasso”: Sub/versiones Leonardo Garnier
[email protected] El curso más importante que llevé en mis estudios universitarios fue el de Lógica que daba Claudio Gutiérrez. No era parte del programa de economía, pero a unos amigos se nos metió que podría valer la pena... ¡y lo gozamos! Fue intenso, difícil, entretenido y absolutamente útil..., hasta el punto que aún conservo el texto de Copi con el que estudiamos "los métodos y los principios usados para distinguir el razonamiento correcto del incorrecto". Traigo esto a colación pues, si algo echo de menos en la educación costarricense es eso: la lógica, la facultad de razonar correctamente. Lo digo tanto por lo que veo en muchos de mis estudiantes de economía, como por lo que leo en trabajos de algunos de nuestros más connotados profesionales; y ni qué decir de ciertos reportajes periodísticos, documentos oficiales o avisos comerciales. Nuestros estudiantes y profesionales pueden saber mucho de su especialidad, pero, a la hora de leer un texto, tienen enormes dificultades para identificar y evaluar los pasos que conectan las partes del argumento; y más dificultad cuando son ellos mismos los que deben realizar un razonamiento original, conectando sus premisas con sus conclusiones, sin saltos ilegítimos, sin contradicciones, sin falacias, sin vacíos, sin inconsistencias. Así, pueden ser notablemente hábiles para operar un modelo o resolver un sistema de ecuaciones, pero, a la hora de razonar, no logran pasar de una mera sumatoria de argumentos, impresiones y datos inconexos y hasta contradictorios, de donde saltan a una conclusión que les parece razonable más por intuición o prejuicio que porque realmente tenga sustento. Algunos de nuestros más sofisticados profesionales saben mucho, sí..., pero no saben razonar bien. Eso es casi como no saber nada porque un mal razonamiento puede engañarnos conectando una conclusión verdadera con unas premisas falsas, o... una conclusión falsa con unas premisas verdaderas. Muchos se dejan llevar (o tratan de llevarnos) desde premisas que pueden ser verdaderas ( los perros ladran) hasta conclusiones notoria-mente falsas ( Juan es perro) simplemente porque su capacidad de análisis lógico no les permite ver que la pieza que las conecta ( Juan ladra) no las conecta bien aunque sea verdadera. En la vida real, cuando lo que discutimos tiene que ver con la reducción de la pobreza, con alterar el tránsito para ahorrar petróleo, con los tratados de libre comercio, con las estrategias energéticas, con la eficiencia del seguro social, con el aumento de la violencia o con las opciones de desarrollo que tiene el país, según el camino que se siga y según lo que hagamos con nuestro sistema educativo, las consecuencias pueden ser mucho más graves que creer que Juan... es perro. ¡Lógico! Cubism In 1907 Picasso painted Les Demoiselles d'Avignon (Mus. of Modern Art, New York City), a radical departure from the artistic ideas of the preceding ages and now considered the most significant work in the development toward cubism and modern abstraction (see modern art). The influence of Cézanne and of African sculpture is apparent in its fragmented forms and unprecedented distortions. The painting heralded the first phase of cubism, called analytic cubism. This severe, intellectual style was conceived and developed by Picasso, Braque, and Gris c.1909–12. Picasso's Female Nude (1910–11; Philadelphia Mus. of Art) is a representative painting and his Woman's Head (1909; Mus. of Modern Art, New York City) a representative sculpture of this style. In the synthetic phase of cubism (after 1912) his forms became larger and more representational, and flat, bright decorative patterns replaced the earlier, more austere compositions. The Three Musicians (1921; Mus. of Modern Art, New York City) exemplifies this style. Picasso's cubist works established firmly that the work of art may exist as a significant object beyond any attempt to represent reality. During both periods of cubism experiments by Picasso and others resulted in several new techniques, including collage and papier collé. Cubist Theory Cubism began as an intellectual revolt against the artistic expression of previous eras. Among the specific elements abandoned by the cubists were the sensual appeal of paint texture and color, subject matter with emotional charge or mood, the play of light on form, movement, atmosphere, and the illusionism that proceeded from scientifically based perspective. To replace these they employed an analytic system in which the three-dimensional subject (usually still life) was fragmented and redefined within a shallow plane or within several interlocking and often transparent planes. Analytical Cubism By 1910, Picasso and Braque had developed Cubism into an entirely new means of pictorial expression. In the initial stage, known as Analytical Cubism, objects were deconstructed into their components. In some cases, this was a means to depict different viewpoints simultaneously; in other works, it was used more as a method of visually laying out the FACTS of the object, rather than providing a limited mimetic representation. The aim of Analytical Cubism was to produce a conceptual image of an object, as opposed to a perceptual one. At its height, Analytical Cubism reached levels of expression that threatened to pass beyond the comprehension of the viewer. Staring into the abyss of abstraction, Picasso blinked...and began to start putting the pieces of the object back together. Synthetic Cubism In 1912, Picasso took the conceptual representation of Cubism to its logical conclusion by pasting an actual piece of oilcloth onto the canvas. This was a key watershed in Modern Art. By incorporating the real world into the canvas, Picasso and Braque opened up a century's worth of exploration in the meaning of Art. Some of the finest Synthetic Cubist work, both visually and conceptually, are the collages. I highly recommend the stimulating Picasso and Braque: A Symposium, published in association with the "Picasso and Braque: Pioneering Cubism" exhibition of 1992. The world's leading art scholars offer incisive essays and round table discussions of Cubism. This book changed my entire conception of what art really is. 13: Whoso rewardeth evil for good, evil shall not depart from his house. Prov.17 chess: ―coins‖ ―finances‖ ―credit‖: Walnut Canyon National Monument:an area of 1,641 acres in central Arizona, reserved to protect its cliff dwellings. wallet: Lew(is) Wallace: American military and political leader; author of Ben hur . Wall Street: the controlling financial interest of the United States. ―tinieblas‖ : refractory: obstinate; unmanageable. 2. Difficult to melt or work; resistant to heat 3. Not responsive to treatment. ―optics‖ : refraction: “The sisters Death and Night” [Walt Whitman (―George Braque‖] sixth sense: a power of perception seemingly independent of the five senses; intuition. ―dimension‖: Sitting Bull: American Indian leader; chief of the Dakota; leader in Sioux war (1876-77) ―Royal Dutch‖ Willem de Sitter: Dutch astronomer ‖] sixth sense: a power of perception seemingly independent of the five senses; intuition. ―All In The Family‖ (sitcom) ―Apartamento de Solteros‖ ―La Paila de la Bruja‖ (―Lo Peor‖) Skagerrak:an arm of the North Sea between Norway and Jutland. ―Destiny‘s Child‖ ―hamstrings‖: hammer : “wind hammered at us violently in gusts” [Thor Heyerdahl (―Totora‖)] Ham: the second of the three sons of noah and in some traditions considered the ancestor of the Egyptians. Genesis 5:32 hamadryad : a wood nymph living only as long as a tree of which she is the spirit in which she lives. 2. a snake, the king cobra (Greek Hamadruas ―one together with a tree‖) hammerhead Sphyrna zygaena songwriter (Oklahoma) Oscar Hammerstein: American libretist and hammock 14: The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with. Prov.17 chess: ―Shell‖ ―Caracas‖ ―Texaco‖ ―cap‖: tarboosh: a brimless, usually red, felt cap with a silk tassel, worn by Moslem men, either by itself or as the base of a turban. Egyptian Arabic tarbush ―sweating cap‖ ―tapioca‖: Tarawa: the cap. of the Gilbert and Ellice Islands, an atoll of about eight square miles in the northern Gilbert Islands; the site of U.S. victory over the Japanese. tarantela: a lively whirling southern Italian dance once thought to be a remedy to tarantism. ―tapa‖: ―la tapa ‗el perol‖ Raphael (one of the principal angels of Jewish angeology. In the book of Tobit we are told how he travelled with Tobias into Media and back again, instructing him on the way how to marry Sara and to drive away the wicked spirit. Milton calls him the ―sociable spirit‖ and the ―affable archangel‖( Paradise Lost, VII, 40), and it was he who was sent by God to warn Adam of his danger : ―Raphael, the sociable spirit that deigned / To travel with Tobias; and secured / His marriage with the seven-times-wedded maid.‖ MILTON: Paradise Lost, V,221 (Raphael is usually distinguished in art by a pilgrim‘s staff or carrying a fish, in allusion to his aiding Tobias to capture the fish which performed the miraculous cure of his father‘s eyesight. Raphaelesque: in the style of the great Italian painter Raphael(1483-1520), who was specially notable for his supreme excellence in the equable development of all the essential qualities of art-composition, expression, design, and colouring. ―ten gallon hat‖ ―Hathor‖ ―Cape Hatteras‖ ―Washington Irving‖ ―Stonehenge‖ ―Tappan Zee‖ 15: He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD. Prov.17 chess: ―Las Vegas‖ ―Casino Royale‖ ―randomness‖ ―azar‖ ―Bingo‖ ―fire-ship‖: At that instant a sea-liutenant came in…when this wit advised him to keep clear of me, for I was a fire-ship. T.SMOLLET: Roderick Random, ch.xxiii 16: Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? Prov.17 chess: ―Bingo‖ ―doom‖ ―potential‖ ―rice&beans‖ “cuchillo pa‟ su propio pescuezo‖ 17: A friend loveth at all times, and a brother is born for adversity. Prov.17 chess: ―coagulation‖ ―mix‖: ―The short and simple annals of the poor” [Gray (―Oslo‖)] cognate cognition ―Campbell‖: ―Calderón de la Barca‖ Caleb : a Hebrew leader. He and Joshua were the only two allowed to enter the Promise Land Numbers 14: 24 ( Hebrew Kalebh, ―like a dog‖, ―faithful,‖ from kelebh, dog.) Alexander Calder………―The Hours‖: “The hours we spend with happy prospects in view are more pleasing than those crowned with fruition,” [Goldsmith (―Cape Froward, Strait of Magellan, Chile‖)] Cape Froward (―terco‖): the sousthernmost point of South America mainland. 18: A man void of understanding striketh hands, and becometh surety in the presence of his friend. Prov.17 chess: ―Palm Beach‖ ―Palm Springs‖ ―Mata Redonda‖: “Men‟s ideas root pretty far back.” [Clarence Darrow (―Soltera‖)] ―herd‖ ―rondon‖ rondure ―drove‖ ―manada‖ ―round‖ ―La Depresión de La Palma‖ ―Trade Winds‖ ―Alice Cooper‖ ―frosting‖ : “The English frown on the use of tea bags” [Craig Claiborne (―Icing‖)] ―ice pick‖ Icarus: the son of Daedalus, who, in escaping from Crete on artificial wings made for him by his father, flew so close to the sun that the wax with which his wings were fastened melted, so that he fell into the Aegean Sea. 19: He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction. Prov.17 chess : priority ―tarantula‖ ―Taranto‖ ―tarantella‖ ―tapeworm‖ ―tarpon‖ ―Tarsus‖ ―rope‖ ―Maple Leaf Rag‖ (Scott Joplin 1899, ragtime) rag: British. any coarsely textured rock. 20: He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief. Prov.17 chess: ―Cruising‖ ―Puerto Caldera‖ “We can see individuals, but we can‟t see providence; we have to postulate it” [Aldous Huxley (―Potatoes‖)] potassium K At#19 ―sailing‖ 21: He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy. Prov.17 chess: ―Coronado‖ ―Vásquez‖ ―target‖ ―jib boom‖ 22: A merry heart doeth good like a medicine: but a broken spirit drieth the bones. Prov.17 chess: ―Herradura‖ ―Jaco‖ ―Quiver‖ 23: A wicked man taketh a gift out of the bosom to pervert the ways of judgment. Prov.17 chess: ―lager‖ ―Lord Chesterfield‖ ―Winchester‖ ―marksman‖ 24: Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth. Prov.17 chess: ―Siquirres‖ ―Winstone‖ ―Cornwall‖ Driving Upstream: A Road Trip With Stops for Salmon ―Port Townsend is an old Victorian ship-building town, replete with a harbor full of classic wooden boats and a very good restaurant in Fins Coastal Cuisine, which looks out on the water from its perch on the second floor of the Flagship Landing building downtown. We had a slab of extraordinary king salmon there, caught by Rich Oltman, a 30-year veteran of commercial fishing in the Pacific N orthwest who runs Cape Cleare Fishery from the wheelhouse of a 55-year-old wooden salmon troller.‖ http://www.nytimes.com/2005/07/10/travel/10salmon.html?pagewanted=all 25: A foolish son is a grief to his father, and bitterness to her that bare him. Prov.17 chess: ―maracuyá‖ ―Mar Rojo‖ ―marinería‖ ―marina‖ ―sailor‖ ―Zipaquirá‖ ―sal: Lot‘s wife‖ 26: Also to punish the just is not good, nor to strike princes for equity. Prov.17 chess: ―Colorado‖ ―Maracaibo‖ : “Mrs. Dai Bread Two is looking into a crystal ball which she holds in the lap of her dirty yellow pettycoat” [Dylan Thomas (―Sandy Hook‖)] ―WHO does not know Turner‘s picture of the Golden Bough? The scene, suffused with the golden glow of imagination in which the divine mind of Turner steeped and transfigured even the fairest natural landscape, is a dream-like vision of the little woodland lake of Nemi— ―Diana‘s Mirror,‖ as it was called by the ancients. No one who has seen that calm water, lapped in a green hollow of the Alban hills, can ever forget it. The two characteristic Italian villages which slumber on its banks, and the equally Italian palace whose terraced gardens descend steeply to the lake, hardly break the stillness and even the solitariness of the scene. Diana herself might still linger by this lonely shore, still haunt these woodlands wild‖. Sir James George Frazer (1854–1941). The Golden Bough. 1922. I. The King of the Wood § 1. Diana and Virbius http://www.bartleby.com/196/1.html 27: He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit. Prov.17 chess: “boat” “relative” “Salto del Ángel” “The youth studied the faces of his companions, ever on the watch to detect kindred emotions” [Stephen Crane (“Blackjack”)] “the cut” In Hiran Corson „s Introduction to the Poetry of Browning we find: At length, in 1830, appeared a volume of poems by a young man, then but twenty-one years of age, which distinctly marked the setting in of a new order of things. It bore the following title: `Poems, chiefly Lyrical. By Alfred Tennyson, London: Effingham Wilson, Royal Exchange, Cornhill, 1830.' pp. 154. The volume comprised fifty-three poems, among which were `The Poet and `The Poet's Mind'. These two poems were emphatically indicative of the high ideal of poetry which had been attained, and to the development of which the band of poets of the preceding generation had largely contributed. A review of the volume, by John Stuart Mill, then a young man not yet twenty-five years of age, was published in `The Westminster' for January, 1831. It bears testimony to the writer's fine insight and sure foresight; and it bears testimony, too, to his high estimate of the function of poetry in this world -- an estimate, too, in kind and in degree, not older than this present century. The review is as important a landmark in the development of poetical criticism, as are the two poems I have mentioned, in the development of poetical ideals, in the nineteenth century. In the concluding paragraph of the review, Mill says: "A genuine poet has deep responsibilities to his country and the world, to the present and future generations, to earth and heaven. He, of all men, should have distinct and worthy objects before him, and consecrate himself to their promotion. It is thus that he best consults the glory of his art, and his own lasting fame. . . . Mr. Tennyson knows that "the poet's mind is holy ground"; he knows that the poet's portion is to be "Dower'd with the hate of hate, the scorn of scorn, The love of love"; he has shown, in the lines from which we quote, his own just conception of the grandeur of a poet's destiny; and we look to him for its fulfilment. . . . If our estimate of Mr. Tennyson be correct, he too is a poet; and many years hence may be read his juvenile description of that character with the proud consciousness that it has become the description and history of his own works." 28: Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding. Prov.17 chess: ―fox-hunt‖ ―statute‖ “We may regard fiction…as the vehicle of a certain philosophy of life” [J.B. Priestley (―451 Fahrenheit‖)] Vela: a constellation of the Southern Hemisphere in the Milky Way, near Antlia (―the Pump‖) and Carina (―the Keel‖) person ―Shirley‖ ―Patagonia‖ ―FOX NEWS‖: foxed : discolored with yellowish-brown stains, as an old book or print: “their set of George Eliot was foxed and buckled by the rain” [John Cheever (―Jack in the box‖)] career: “My hasting days fly on with full career.” [Milton (―Chapulin‖)] Wordsworth exhibited in his poetry, as they had never before been exhibited, the permanent absolute relations of nature to the human spirit, interpreted the relations between the elemental powers of creation and the moral life of man, and vindicated the inalienable birthright of the lowliest of men to those inward "oracles of vital deity attesting the Hereafter." Introduction to Robert Browning by Hiram Corson Proverbs, chapter 18 Compare with Revised Standard Version: Prov.18 1: Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom. chess: ―daybreak‖ ―alborada‖ ―Temple‖ ―Christmas Eve‖ ―Alfred Hitchcock‖ en potpourri literaturnaya 2: A fool hath no delight in understanding, but that his heart may discover itself. chess: ―hope‖ ―Gold‖ ―Gold Medal‖ ―Alquimia, John‖ Prov.18 3: When the wicked cometh, then cometh also contempt, and with ignominy reproach. Prov.18 chess: ―albino‖ ―pigmentation‖ ―Juan Vainas‖ ―pika‖: Ochotona princeps : a cony pigweed: 1. A common wild plant, Chenopodium(webfooted) album, having leaves with a mealy surfaceand small green flowers. Also called ―lamb‘s quarters‖.(cheno: goose) 2. A coarse weed, Amaranthus retroflexus, having hairy leaves and spikes of green flowers. Also called ―redroot‖. ―eight‖ ―conditions‖ pike: a hill with a pointed summit. ―Pikes Peak‖ ―pile‖: 6.A nuclear reactor. 7. Electricity.Voltaic pile. pile: 1. A heavy beam of timber , concrete or steel, driven into the earth as a foundation or support for a structure. 2. Heraldry. A wedge-shaped charge pointing downward. pile : nap ―pilar‖: of, pertaining to, or covered with hairs. pilaster: Architecture.A rectangular column with a capital and a base , set into a wall as an ornamental motif 4: The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook. Prov.18 chess: "Seguro" "Lloyds of London" ―Cañón del Sumidero‖ (Chiapas) ―Camilo‖ ―Touchstone‖ ―swimming‖ Psalm 127:1 [[A Song of degrees for Solomon.]] Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. (provisional pasting of following article) Three American Sophomores The Restlessness of Thomas Merton, J. D. Salinger & Jack Kerouac By Eric J. Scheske Prov.18 A monk, a Hindu, and a beatnik. One preached orthodox Christianity, one brought Hinduism to America‘s youth through the back door, and another testified to the religious joys of sex and drugs. Three young writers and their bestsellers—Thomas Merton (The Seven Storey Mountain, 1948), J. D. Salinger (The Catcher in the Rye, 1951), and Jack Kerouac (On the Road, 1957)—captured postwar America‘s attention and helped shape the youth movements of the 1960s. These men‘s lives and greatest work seem to contrast with each other, but they stand together because they all preached the possibility of a better life, a life higher than the automaton-existence droned into people by the increasing mass-market consumerism of America after World War II. Specifically, they talked about the possibility of a life marked by the religious virtue of detachment. And for that reason they stand together as three American ―wise men.‖ But because all three of them, to varying degrees, got the message wrong, they ended up contributing to the unrest that erupted in the 1960s. And for this reason they stand together as three foolish American ―wise men.‖ The Seven Storey Merton Thomas Merton first spoke to postwar America in The Seven Storey Mountain, his autobiography. Commencing with the spiritual sense instilled in him by the aestheticism of his artistic parents, he describes his unstable childhood, his wild teenage and young adult years, and his intellectual and writing pursuits at Ivy League Columbia. He explains how he emerged from this background to embrace mature spiritual growth and how it culminated in his conversion to Catholicism in his early twenties and his entrance into a Trappist Monastery in Gethsemani, Kentucky, a few years later. There, he wrote the book of his life, a celebration of Catholic spirituality, that would become The Seven Storey Mountain. The book was hugely successful. The first hardcover edition sold 600,000 copies. At times in 1948, an unprecedented 10,000 orders came in a day.1 It sold for good reason. Merton, with kindness and sincerity, convincingly cut against the conventional thinking of the late 1940s and 1950s. His vow of poverty contrasted with the money-making desire that marked America‘s booming free-market economy; the same-cloaked anonymity of the monks clashed with rugged America‘s proud individualism; his monastery wall blocked out the fame celebrated in increasingly influential Hollywood; the still ways of the silence-loving Trappists muted the blaring jazz that was shaking the land. In short, Merton‘s book preached detachment—―the number one rule of religion‖— from the world and its passions. Merton‘s path to the monastery rejected and questioned the materialist pursuits that were bearing such a bountiful earthly harvest in the postWorld War II era. Merton struck a chord with America that sang, ―There is more to life than a house in the suburbs and a new car.‖ Salinger Catches On Three years after publication of The Seven Storey Mountain, J. D. Salinger spoke to America in The Catcher in the Rye, a book narrating events in the life of a restless youngster named Holden Caulfield, written by Holden from a psychiatric institution. This odd book is simply a descriptive parade of little things that occurred in two rebellious days of Holden‘s teenage life and Holden‘s odd opinions about them. On every page, Holden describes something that depresses him, disgusts him, bores him, or ―kills‖ (i.e., amuses) him. He disdains the ballyhooed elite prep school he attends; he thinks little of money (repeatedly forgetting to take his change with him after paying for something); he is nauseated by the forms of entertainment that most people find enjoyable. The book became a number-one bestseller, and Salinger became the voice of the restless young that was beginning to rumble in the mid-1950s (rumblings evidenced by the beloved movie personas of Marlon Brando and James Dean, personas that led editorialists to write about the coming ―youthquake‖). Significantly, the teenage revolution that started in 1954 gained speed at the same time The Catcher in the Rye gained momentum. By 1956, The Catcher was selling better than it did during its first year of publication, and Holden Caulfield‘s attitude was becoming the guidebook for America‘s restless youth: ―On American campuses Salinger‘s five-year-old novel had suddenly become the book all brooding adolescents had to buy, the indispensable manual from which cool styles of disaffection could be borrowed.‖2 The Religious Underpinnings of The Catcher Unlike The Seven Storey Mountain, there was little religion in The Catcher, but its theme coincided with the root of all religious experience: restlessness. Due to our separation from God that occurred in the Garden, all men intuitively sense that they are missing something, that they are radically incomplete.3 Aristotle had this incompleteness in mind when he opened Metaphysics with the statement, ―All men by nature desire to know.‖ Due to our innate ignorance (our incompleteness), we instinctively desire knowledge in the hope that it will quell our sense of uneasiness, anxiety, and restlessness. Because our radical ignorance is primordially ingrained in our souls, only a religion can properly answer its queries. Knowledge about baseball statistics will not quell the restlessness, nor will professional knowledge about medicine or the law. Only the science of existence—religion—provides the answers. Men, consequently, intuitively turn to religious-like pursuits to find the answers they desperately—existentially—seek. When people do not receive answers at a time when life grants enough leisure time to permit them to sense their incompleteness, they will seek to quell their sense of restlessness. They will try to find pockets of holiness in the fabric of secular culture. Such was the climate of the 1950s, in a culture that experienced one of the greatest spurts of wealth and leisure in the history of America, but also provided few answers about existence due to the domination of shallow religious practices and thinkers (as evidenced, for instance, by the success of Norman Vincent Peale‘s banal and wrongheaded religious message4). Holden Caulfield‘s narrative can be described as one young man‘s quiet despair in an increasingly profane and shallow culture. But instead of quite despairing, Holden becomes ―disaffected.‖ Nothing satisfies him; ordinary pleasures are beneath him; he finds his amusements in little things that others don‘t even notice. His disaffection becomes clear at the end of the book, when Holden assures himself that he will move out West, work as a menial laborer, and shut himself off from everyone (possibly by posing as a deaf-mute, so people would have to write messages to him on pieces of paper, and then they would, in Holden‘s words, ―get bored as hell doing that after a while, and then I‘d be through with having conversations for the rest of my life‖). It‘s the dreaming cry of every disaffected person, the fantasy flight in disgust from the everyday world in which the flier is not attached to anything or anyone. This restlessness-turned-to-disaffection was the religious underpinning of The Catcher, a theme that became explicit ten years later in 1961, when Salinger published Franny and Zooey and tried to pawn off Holden‘s disaffection as the religious virtue of detachment. Franny and Zooey and Hindu Detachment In Franny and Zooey, an attractive coed named Franny Glass is suffering a nervous breakdown. Franny has a deep desire to be an actress, but her profound religious sense is throwing her off the scent. She‘s disgusted with the ego and shallowness that saturate the theater. As her breakdown accelerates, she experiments with the Jesus Prayer, impressed with the story told in The Sincere Tales of a Pilgrim to His Spiritual Father, which first appeared in Russia in 1884 and is known to English readers as The Way of a Pilgrim. It tells the story of a Russian peasant who wandered through nineteenth-century Russia with the Jesus Prayer on his lips and in his heart. Franny‘s brother, Zooey (Salinger‘s sage), objects to her use of the Jesus Prayer, advising, ―You can say the Jesus Prayer from now until doomsday, but if you don‘t realize that the only thing that counts in the religious life is detachment, I don‘t see how you‘ll ever even move an inch. Detachment, buddy, and only detachment. Desirelessness. ‗Cessation from all hankerings.‘‖ In these words, Salinger follows through with the religious catalyst of The Catcher and picks up the religious thread in Merton‘s The Seven Storey Mountain. Detachment, as Salinger knew, is a high religious virtue. It‘s the pursuit of every monk and the accomplishment of every saint. When a person squelches his self, detachment sets in because he doesn‘t know the constant self-concern that causes people to worry about reputation and money, and to grow angry when things don‘t go right. The rightly detached person is also loving. Detachment and love walk hand in hand. Because the detached person does not see things as refracted through a dense self—his ego—he sees things as they really are, and he discovers that all things are wonderfully lovable. This is unavoidable because all things are created by God, the Good and Most Beautiful, who created this earth for our enjoyment. When we see things as they really are, we love them. Then, in turn, as we love, our detachment increases as we find enjoyment in things outside ourselves. For this reason, detachment forms properly only as part and parcel with love. Any other type of detachment is a distorted form, at best an ugly stepsister of true detachment. Salinger‘s detachment was a distorted form that he hatched from the loveless metaphysics of Hinduism, his religion of choice.5Hinduism teaches that all things are Brahman (the pure, unchangeable, and eternal). Because Brahman is all things, all things are one. The separateness of things that we perceive, then, is merely an illusion (maya) that deludes us and causes us to walk in confusion. We are saved from this deluded existence by recognizing the illusion of things, by ceasing to be distracted by them, and by ceasing to desire to live among them. (Salinger took the world‘s illusory character seriously. At one time he contemptuously dismissed a friend‘s plan to write a travel book, explaining that the separateness of things is an illusion, so why describe them?6) When we are no longer attracted to these illusions, we are ready for moksha, the absorption into Brahman, the Hindu‘s salvation. Hinduism teaches that, to eliminate our attraction to the illusory things of this world, a person must suffocate his will. The will—the desire to live, to act, to be in this illusory world—keeps us here and prevents us from attaining moksha. As a person suffocates his will, he becomes detached and begins the path to enlightenment. The first step on the road to detached enlightenment is to see the emptiness of the mundane things of everyday existence—the things loved and desired by the multitudes who never look for the higher things in life. As restlessness grew during the 1950s and early 1960s and the underlying sense of discontent in America grew stronger, Salinger took his Hindu lesson of detachment to a generation of youngsters who sensed that there must be more to life than a home in the suburbs and the latest model car. But even among Hindus, the message of detachment is not considered proper for youngsters. Hinduism traditionally reserves pursuit of detachment to older persons who have first finished their worldly duties.7 By gearing his message to youngsters, Salinger, in imitation of those Catholics who are ―more Catholic than the pope,‖ was more Hindu than a swami. But more importantly, Salinger‘s message lacked love and was triggered by an arrogant disgust with society. As a result, his detachment was nothing more than disaffection, which turned into resentment and then into rebelliousness—all sketched in the character of Holden Caulfield a decade earlier, and all coming together in Salinger‘s own quarreling life—a life that he, in a bitter pseudo-suicide, terminated as far as anyone else was concerned over thirty years ago when he became a recluse in Cornish, New Hampshire, where he still lives, ensconced against a world he hates,8 all the while thinking he‘s engaged in a high religious pursuit. In Salinger‘s literature and life, the loving Russian Pilgrim of the Jesus Prayer becomes nothing more than Holden Caulfield‘s deaf-mute—a person engaged in a disgusted flight from everyone and everything. Kerouac & the Quest for “Kicks” Detachment took another warped form when Jack Kerouac yelled at America in On the Road, a book based on his real-life meandering. He wrote the book in 1951 and carried the manuscript around with him for years in a rucksack as he journeyed across the nation, until it was finally accepted and published in 1957. It quickly became a bestseller and brought the beatnik phenomenon onto America‘s center stage (Kerouac himself would be written about in major magazines like Life, give numerous interviews, and be a guest on The Steve Allen Show). Fellow beatnik William Burroughs aptly described the sensation surrounding On the Road: After 1957 On the Road sold a trillion Levis and . . . sent countless kids on the road. This was of course due in part to the media, the arch-opportunists. They know a story when they see one, and the Beat movement was a story, and a big one. . . . The Beat literary movement came at exactly the right time and said something that millions of people . . . were waiting to hear. You can‘t tell anybody anything he doesn‘t know already. The alienation, the restlessness, the dissatisfaction were already there waiting when Kerouac pointed out the road. The lifestyle celebrated in On the Road is known as ―Beat,‖ the aimless search for significant experience. The word Beat, according to Catholic-born Kerouac, is a religious word with a relation to the beatific vision.9 Though he never provided a complete or coherent explanation of the term, it is clear from the book‘s protagonist, Sal Paradise, who longs for the road, his spasmodic friend Dean Moriarty (the ―holy goof‖), who zealously searches for ―kicks,‖ and their intense fervor for novelties, that the Beat lifestyle required a religious-like devotion or practice. To confirm his assertion that he was writing a religious book, Kerouac habitually sprinkled religious terms—like soul, holy, mystic, and immortal—throughout the book to describe the experiences of the road and provided short and grave sermons from the Beat‘s high priest, Dean Moriarty (e.g., ―‗I want you particularly to see the eyes of this little boy . . . and notice how he will come to manhood with his own particular soul bespeaking itself through the windows which are his eyes, and such lovely eyes surely do prophesy and indicate the loveliest of souls.‘‖10). In their roaming, Sal and Dean thoroughly enjoy everything they encounter. They love the cars, the different airs of our country‘s regions, and the girls. Many portions of the book relate nothing more than a list of things they see and how they ―dig‖ them far more than any ordinary person would dig them. Sal‘s and Dean‘s wanderings are exercises in detachment. The road detaches them from the binding conventionalities of normal society. As a result, they are able to enjoy everything and everyone, even the most disgusting, because they are able, in their unique way, to see God‘s stamp of goodness on everything. At one point, for instance, they pick up an ―incredibly filthy‖ hitchhiker at Dean‘s insistence. The man is covered with scabs and is reading a muddy paperback he found in a culvert. They sit close to him and dig him the whole time, genuinely getting a kick out of talking to him, but without any hint of malice. They really like the guy and are totally absorbed by him. After dropping him off, Dean excitedly says about picking up the hitchhiker: ―I told you it was kicks. Everybody‘s kicks, man!‖11 His attitude resembles St. Francis‘s affection for lepers and Mother Teresa‘s love for the diseased downtrodden in Calcutta. As all the saints realize, and as Sal and Dean experience, even the most filthy and diseased people are God‘s creatures and therefore lovable—if only a person is sufficiently detached to see it. On the Road also features holy men, men whose thorough detachment makes them willing outcasts of society. There‘s the ―wild, ecstatic‖ Rollo Greb, the Beat-saint Dean wants to imitate, a man who ―didn‘t give a damn about anything,‖ a ―great scholar who goes reeling down the New York waterfront with original seventeenth-century musical manuscripts under his arm, shouting,‖ whose ―excitement blew out of his eyes in stabs of fiendish light.‖ Dean admires him, telling Sal: ―That Rollo Greb is the greatest, most wonderful of all . . . that‘s what I want to want to be be. I like him. He‘s never hung-up, he goes every direction, he lets it all out. . . . Man, he‘s the end!‖ Then Dean alludes to the beatific vision Kerouac wanted to capture: ―You see, if you go like him all the time you‘ll finally get it.‖ Sal, puzzled, asks, ―Get what?‖ Dean simply yells back: ―IT! IT!‖12 as though there is nothing else to add—a characteristic of mystics emerging from an intense round of meditation. There‘s also Bull Lee, the teacher of the Beat. To the Beats, he is the wise elder, a man who had read and done everything, a man who lived in the glorious pre-1914 days when narcotics were available over the counter. Bull Lee lives in an old shack in New Orleans with his wife (both Benzedrine addicts). He tinkers about the yard, reading Shakespeare and Kafka, hardly caring about anything (especially ignoring the cares of conventional society), and taking drug fixes to get him through the day (although Sal pities Bull Lee‘s drug addiction, his pity resembles the novice‘s pity for the abbot who has bad knees from too much kneeling). Bull Lee‘s drug use was not unique. The Beat life entailed heavy use of drugs. Kerouac in real life used Benzedrine, morphine, marijuana, hashish, LSD, opium, and massive quantities of alcohol. He was hospitalized in his twenties from excessive Benzedrine use and was a cadaver at age 47 from hemorrhaging of the esophagus, the drunkard‘s classic death. Twisted Virtues This is where Kerouac‘s religion and pursuit of detachment fails—and fails hard. Taking drugs is one of the most self-centered actions possible. A person can find detachment from the use of drugs only during the high, and during this time his ability to reason—the ability that separates him from the animal, that makes him in God‘s image—is faded. The drug user who is permanently detached—like Bull Lee—is merely a person who has permanently deprived himself of God‘s image by melting his mind. For similar reasons, Kerouac‘s religion also fails due to its celebration of carefree, constant, and perverted sex (including homosexual acts), risk-taking, and theft—all actions that are intensely selfcentered and that tend to numb the mind. Like Salinger‘s religion of disaffection, the cornerstone of Kerouac‘s religion was another warped form of detachment. Specifically, it was the paradoxical detachment of self-obsessed oblivion. The beatnik would get so wrapped up in his ―kicks‖ that he would become oblivious to the people and things around him—oblivious to what they thought about him and oblivious to their conventionalities. With the help of drugs and repeated sexual experiences, he would make himself oblivious to everything. Then, having made himself unaware of other realities, he could become completely obsessed with— entertained by—anything. It was not the pure mind of the saint, but the small mind of a mental gnome. Kerouac‘s detachment ultimately failed for the same reason Salinger‘s did: It stemmed from the metaphysical system of the Oriental religions rather than love.13 Kerouac embraced the detachment of Buddhism.14 Although he never completely deserted his native Roman Catholicism, Kerouac was infatuated with Buddhism. He saturated many of his books, like The Dharma Bums, with Buddhist themes. He practiced dhyana, Buddhist meditation. He at times took vows to lead a Buddhist life. In one vow, he promised to limit his sexual activity to masturbation (apparently his idea of austerity),15 another time he vowed to eat only one meal per day and to write about nothing but Buddhism.16He at times exclaimed, ―I am Buddha‖17—a real possibility, given the metaphysics of Buddhism—and once asked D. T. Suzuki (a famous Zen master) if he could spend the rest of his life with him.18 It is no coincidence that Kerouac‘s religion embraced sexual perversity similar to the perversity of Tantric Buddhism and its degenerative sexual rituals, for both spring from the same metaphysical corruption, the error known as ―emptiness,‖ which teaches that all things are one and that perceived distinctions, including distinctions of good and bad, are mere illusions.19 In such a metaphysical corruption, even virtue can become degenerate—as illustrated in the degenerative twisting of the virtues of peace and love in the 1960s movements that Kerouac helped spawn.20 Kerouac‘s contribution to the sixties movements of drugs and promiscuity will permanently be a black mark on his name—and it should be.21 But his book, On the Road, is valuable because it testifies to man‘s irresistible religious search, and it is proof that the search, led improperly, can lead to the biggest troubles because it treads in the highest places. Kerouac‘s antinomian behavior—and the antinomian behavior of the movements he helped spawn—shows that detachment must be the spouse of love or it will be the whore of the devil. Restlessness & Rebellion In his book, The Pursuit of the Millennium, Norman Cohn detailed the millennial movements that abounded in late medieval Europe. According to Cohn, at a time of restlessness, segments of the population splinter into apocalyptic movements that are full of odd religious notions, antinomian behavior, and a type of activism bent on making apocalyptic-like changes occur if they don‘t happen fast enough on their own. In the late Middle Ages, the securities of medieval life were falling apart, resulting in restlessness and a large number of such movements. Similarly, in the late 1950s and early 1960s, society was restless and the restlessness resulted in the rebellions of the 1960s that resembled the movements described in Cohn‘s Pursuit. The youth craved the coming Age of Aquarius or boasted that we stood at the Eve of Destruction, all the time ready to catalyze the apocalypse through social activism. Antinomian behavior (―sex, drugs, rock ‘n roll‖) was embraced with religious fervor. Odd religious notions started rising to the surface as the first stages of the New Age movement got started through an increased interest in Buddhism and Hinduism.22 Thomas Merton was both an augur and a microcosm of all this. Merton in the 1950s and early 1960s portended the rebelliousness of the 1960s, and later participated in that rebelliousness with a passion and conviction starkly at odds with the detached obedience required of a monk. Throughout his life, Merton was something of a rebel. He was a restless and, in a way, disturbed individual, having suffered a difficult childhood (his mother emotionally abandoned him when he was a toddler in favor of his younger brother, and died when Merton was only six; after her death, his father provided little stability as he carted Merton across the world, then died when Merton was 15). By entering the monastery, he hoped to leave his rebellious nature behind. But he did not, and in the late 1950s, after fifteen years in the monastery, his rebelliousness began to manifest itself. Merton, like the youth of America in the period, was feeling increasingly restless and dissatisfied. He was critical of the monastery, finding faults with everything, from its numbers, to its methods of sustaining itself financially, to its abbot. He increasingly agitated for a hermitage, a space where he could live and write separated from the rest of the monastic community. He thought about moving out of Gethsemani altogether, possibly moving out West (as a Trappist under an oath of silence, this bears an interesting resemblance to Holden Caulfield‘s dream of moving out West and posing as a deafmute). His sense of dissatisfaction and restlessness gave him, in the words of Czeslaw Milosz in a letter to Merton in the early 1960s, ―an itch for activity.‖ This ―itch‖ led to his involvement in, or vocal sympathy for, the various 1960s social activist movements, such as the Vietnam War protests (including as a friend and confidant of the criminal Berrigan brothers), the nuclear disarmament movement, the civil rights movement (he apparently even toyed with the idea of taking pills to make himself look black, like John Howard Griffin), the early environmental movement triggered by Rachel Carson‘s Silent Spring,23 the War on Poverty, the Catholic Church reform movements leading up to Vatican II, and even efforts to unionize the Catholic Church‘s priests.24 Like many of the 1960s radicals, he was also anti-American, stating at one point that America ―is a totalitarian society in which freedom is pure illusion,‖ teaching that white America was engaged in an oppressive war against all non-whites, and regretting that he had earlier become a naturalized citizen. Like many of the sixties movements, his social activism may have been encouraged by his sense of the apocalyptic. Starting in 1957, he increasingly felt that the world was on the cusp of a new age. At times, this sense took an optimistic flavor, as in a vague expectation of a reunion of Eastern and Western Christendom. More often, it took a pessimistic turn, as in his heavy feeling that the world was headed toward a nuclear Armageddon. (In the words of biographer Michael Mott, Merton had a ―sense of world crisis,‖ and it ―seemed to Merton that some force was moving the world closer to nuclear battle between the superpowers which even the leaders might be powerless to prevent.‖25) Merton‘s personal life during these years also displayed the antinomian tendencies of the 1960s. In general, he was caught up in the counterculture, seeing himself tied to the hippie movement by a bond of sympathy and understanding (a young correspondent aptly referred to Merton as the ―Hippy Hermit‖26). He was such a big fan of Bob Dylan‘s that, when the elderly philosopher Jacques Maritain visited him at his hermitage, Merton, to Maritain‘s exasperation, wasted precious time playing a Bob Dylan record in hopes that Maritain would agree that Dylan was a great artist.27 He abandoned the monastic community, a community of men living in loving obedience to God, in favor of the solitary life of a hermit. He became increasingly disobedient to his superior, even though his superior was a good and intelligent man. He acquired a girlfriend. He overindulged in alcohol.28 Merton‘s immoral behavior during these years may have been nourished by the metaphysical errors of the Eastern religions, errors that permit antinomian behavior in the name of emptiness, as in the beatniks‘ metaphysical system. Like Salinger and Kerouac, Merton welcomed, and contributed to, America‘s growing interest in the Eastern religions, becoming enamored with the oriental religions and spending a large portion of time writing on Hinduism, Taoism, and Buddhism. He wrote many solid and excellent works on these religions and generally avoided the threat of syncretism that spoils many other Christians‘ efforts to explain them. But his infatuation with the Eastern religions often took the form of apology.29 Most significantly, Merton, a well-educated monk who understood that the root of Christianity is love, insisted that the Eastern religions‘ detachment was also wrapped in love. He insisted on the loving nature of the Eastern religions, all the while admitting that they reject any subject-object relationship. It‘s difficult to understand how a loving relationship can exist without subject-object— God-man, husband-wife, mother-child, owner-pet—but this didn‘t deter Merton. In short, after initially telling America in The Seven Storey Mountain about the virtues of true religious detachment as found in the monastery, Merton, in his public and private life, ended up giving his spiritual imprimatur to the disaffected, drug-induced detachment taught by Salinger and Kerouac and carried out in the counterculture of the 1960s. The Three Foolish “Wise Men” Today It is not surprising that these three writers hit it big with books about detachment in the late 1940s through the early 1960s. Prior to these years, America had had plenty to occupy its attention: World War I, the Roaring Twenties, the Depression, and World War II. Now things were calming down. Compared to those earlier decades, life was getting boring. So restlessness grew, along with the general sense of dissatisfaction that goes with it. These three preached a type of detachment—‖getting away from all the stuff‖—and the message was eagerly received. Unfortunately, only Merton‘s early message in The Seven Storey Mountain taught it accurately. Today, we‘re still restless. And we‘re still not turning to the proper religious life. We are turning to other things instead—many little, ephemeral things, to be exact. We are turning to multiple forms of distractions—such as spectator sports, travel, golf, gambling, inane fads, juvenile hobbies—to keep our minds distracted from the existential questions that cause restlessness, in obedience to Blaise Pascal‘s words about ennui: Nothing is so insufferable to man as to be completely at rest, without passions, without business, without diversions, without study. He then feels his nothingness, his forlornness, his insufficiency, his dependence, his weakness, and his emptiness. There will immediately arise from the depth of his heart weariness, gloom, sadness, fretfulness, vexation.30 Today‘s banal pursuits are safe, non-radical ways to squelch the restlessness. But, as Pascal knew, they are fruitless and, in the long run, must show themselves to be as equally damaging as the radicalism of the 1960s.31 We are no longer tricking ourselves with the mental gymnastics of the warped forms of detachment preached by Kerouac and Salinger, and that is good. But we‘ve adopted another problem instead: complete rejection of the idea that any lifestyle is good or bad, better or worse, so there can be no question whether each of us is wasting away in our two cars, three television sets, thirty rounds of golf every summer, and two vacations per year. Such questions are shoved aside. And for this reason, it would be salubrious to reread Merton, Salinger, and Kerouac. For, whatever their shortcomings, they did raise an important issue: Some ways of living are better than others. Some activities are paltry and trivial. Some pursuits are higher and nobler than other pursuits. There are enlightening ways to spend time and banal ways to spend time. However ridiculous, sinful, or unobtainable their answer, they at least questioned how to lead a better life, and they believed there was an answer. They knew the quality of existence couldn‘t be measured by the materialistic Joneses. And they pointed out these things in terrific prose that surpasses today‘s trashy fiction, fiction that passes for literature in today‘s world only because literature has become merely one more method of distracting us from our existential rumblings—those spiritual murmurs we experience but refuse to acknowledge. Eric Scheske works as an attorney in Sturgis, Michigan, where he attends Holy Angels Catholic Church. In addition to Touchstone, his articles have appeared in New Oxford Review, Culture Wars, Lay Witness, The Catholic Faith, and Gilbert! NOTES (Internet Explorer's "BACK" button returns you to where you were reading) See Michael Mott, The Seven Mountains of Thomas Merton (Harcourt Brace & Company, 1993), p. 247. Ian Hamilton, In Search of J. D. Salinger (Random House, 1988), p. 155. In the words of historian Jeffrey Burton Russell, ―Everyone has a sense of radical incompleteness . . . we sense that life has ultimate meaning and long to transcend [our] limitations so that we can know the truth.‖ Lucifer: The Devil in the Middle Ages (Cornell University Press, 1992), p. 284. Peale‘s most successful work, The Power of Positive Thinking, was published in 1952. It has sold 20 million copies. For those unacquainted with Peale‘s work, it can, with only slight exaggeration, be summed up as: ―Believe hard in God and you‘ll make a lot of money.‖ Given Hinduism‘s loose organizational structure, it‘s difficult to define individuals as Hindus, but Salinger‘s life points to an infatuation with the religion. He was widely read in the Hindu masters, at one time urging a publisher to publish The Gospels of Sri Ramakrishna; he believed in the possibility of telepathy (a possibility made possible by the Hindu belief in the spiritual oneness of all things); he pursued Oriental medical techniques; starting with his story, ―Teddy,‖ in the New Yorker in 1953, his stories were flush with Asian religious references; Salinger‘s favorite and most enlightened character, Seymour Glass (who was probably Salinger‘s literary persona), described Swami Vivikenanda as ―one of the most exciting, original, and best equipped giants of this century‖ and said he would sacrifice ten years of his life merely to shake his hand. Hamilton, op. cit., p. 127. According to the great Indologist Heinrich Zimmer: ―Not before but after one has accomplished the normal worldly aims of the individual career, after one‘s duties have been served as a moral member and a supporter of the family and community, one turns to the tasks of the final human adventure [the pursuit of moksha].‖ Heinrich Zimmer, Philosophies of India (Princeton University Press, 1989), p. 44. Very little is known about Salinger, since he refuses to talk to anyone, but, in fairness, it should be pointed out that he probably has at least a little contact with people in the outside world, such as his children, lawyers, and perhaps an occasional mistress. See excerpt from At Home in the World, Joyce Maynard, Vanity Fair, September 1998, pp. 302–304, 321–327. According to Kerouac, he first realized this in the early 1950s when he saw a statue of the Virgin Mary turn its head in his hometown church‘s basement. See Gerald Nicosia, Memory Babe: A Critical Biography of Jack Kerouac (Grove Press, 1983), p. 468. See Jack Kerouac, On the Road (Penguin Books, 1991), pp. 285–286. Ibid., p. 137. Ibid., p. 127. Many of the disaffected youth whom Salinger attracted were also attracted to Kerouac—a fact that disgusted Kerouac, because he saw the beatnik movement as a movement of enthusiasm and glee, not one of disgruntled whining. But the metaphysical errors were the same, so the congregations mixed. Admittedly, as pointed out by Thomas Merton when defending Buddhism against the charge of negation in Zen and the Birds of Appetite, Buddhism prescribes universal benevolence, including almsgiving, pardoning injuries, non-resistance to the wicked. But this can be misleading, for, as pointed out by Jacques Maritain, Buddhism‘s ―motive [is] not love of one‘s neighbor as such, . . . but to escape suffering to oneself by extinguishing all action and energy in a kind of humanitarian ecstasy.‖ Jacques Maritain, An Introduction to Philosophy (Christian Classics, 1991), p. 11. Nicosia, op. cit., pp. 465–466. Ibid., p. 470. Ibid., p. 495. Ibid., p. 579. Buddhism‘s emptiness metaphysics allowed the ―sexual and magical practices‖ of Tantric Buddhism. See Robinson and Johnson, The Buddhist Religion: A Historical Introduction (Wadsworth Publishing Co., 1982), p. 95. ―Buddhism is, therefore, a proof that gentleness and pity, when they are not regulated by reason and dictated by love, can deform human nature as much as violence. . . .‖ Maritain, op. cit., p. 11. It is common knowledge that the Beat lifestyle heavily influenced the hedonism of the 1960s. As a symbol of the influence, in 1964, the vanguard of sixties hedonism, the Merry Pranksters—drug advocates like Ken Kesey and Timothy Leary—careened around the country in a Day-Glo-painted bus while dropping acid (LSD), smoking marijuana, and eating the stimulant drug known as ―speed.‖ The real-life Dean Moriarty, Neal Cassady (now in middle age), was the bus driver. See Todd Gitlin, The Sixties (Bantam, 1989), p. 207. In the 1960s, other ―religions were examined, especially those from the mystical East. The counterculture of the 1960s became the nursery for the New Age Movement of the mid-1970s and the 1980s.‖ Mitch Pacwa, Catholics and The New Age (Servant Publications, 1992), p. 19. He even succeeded in having Silent Spring read aloud in the monastery dining hall (readings are normally reserved for Scripture and spiritual works). Mott, op. cit., p. 260. Merton was against the efforts of his friend, Fr. William Du Bay, to unionize the priests, but on grounds that a loose association would prove more effective. Ibid., pp. 462–463. Ibid., p. 368. Ibid., pp. 484, 487. Ibid., p. 461. During these times, ―Merton‘s friends [in the secular world] had learned to arrive with a good deal of loose change in their pockets, a case of beer, and a bottle of bourbon.‖ Ibid., p. 446. And he sometimes tripped over himself in his apologetic efforts. In the first essay of his otherwise excellent book, Mystics and Zen Masters, for instance, he states that ―Zen is not a system of pantheistic monism. It is not a system of any kind. It refuses to make any statements at all about the metaphysical structure of being and existence.‖ This is true, but Zen‘s roots are in pantheistic monism and he fails to mention this in his efforts to relieve Zen of that opprobrious label. Later on, however, he admits that Zen is ―backed‖ by ―Buddhist ontology.‖ At another point, he criticizes Westerners‘ notion that nirvana is annihilation, but earlier in the book he quotes a Zen Buddhist text that counsels monks to save all things from ―the despotism of birth and death.‖ See Thomas Merton, Mystics and Zen Masters (The Noonday Press, 1997), pp. 14, 224, 231, 237. Pensées, No. 131. See 33 Great Books of the Western World, Pascal (Encyclopedia Brittanica, 1952), p. 195. It should be emphasized that such enjoyments are not bad in themselves, but they are flimsy and ultimately can‘t carry the pressures of existence any better than a footbridge can carry semi-trailer traffic. 5: It is not good to accept the person of the wicked, to overthrow the righteous in judgment. Prov.18 Chess: ―Unique‖ ―sólo‖ ―solo‖ ―salir a la Gramática española‖ ―Steppenwolf‖ 6: A fool's lips enter into contention, and his mouth calleth for strokes. Chess: ―college‖ ―Union‖ ―Belgium‖ 7: A fool's mouth is his destruction, and his lips are the snare of his soul. Prov.18 Chess: ―Cartagena‖ ―Castillo de San Felipe‖ 8: The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. Chess: ―bartizan‖ ―StoneWall Jackson‖ ―Berlin Wall‖ ―Scorpions‖ La estrella de mar es uno de los unicos animales que pueden voltear hacia afuera su estómago. The Scorpion and the Frog One day, a scorpion looked around at the mountain where he lived and decided that he wanted a change. So he set out on a journey through the forests and hills. He climbed over rocks and under vines and kept going until he reached a river. The river was wide and swift, and the scorpion stopped to reconsider the situation. He couldn't see any way across. So he ran upriver and then checked downriver, all the while thinking that he might have to turn back. Suddenly, he saw a frog sitting in the rushes by the bank of the stream on the other side of the river. He decided to ask the frog for help getting across the stream. "Hellooo Mr. Frog!" called the scorpion across the water, "Would you be so kind as to give me a ride on your back across the river?" "Well now, Mr. Scorpion! How do I know that if I try to help you, you wont try to kill me?" asked the frog hesitantly. "Because," the scorpion replied, "If I try to kill you, then I would die too, for you see I cannot swim!" Now this seemed to make sense to the frog. But he asked. "What about when I get close to the bank? You could still try to kill me and get back to the shore!" "This is true," agreed the scorpion, "But then I wouldn't be able to get to the other side of the river!" "Alright then...how do I know you wont just wait till we get to the other side and THEN kill me?" said the frog. "Ahh...," crooned the scorpion, "Because you see, once you've taken me to the other side of this river, I will be so grateful for your help, that it would hardly be fair to reward you with death, now would it?!" So the frog agreed to take the scorpion across the river. He swam over to the bank and settled himself near the mud to pick up his passenger. The scorpion crawled onto the frog's back, his sharp claws prickling into the frog's soft hide, and the frog slid into the river. The muddy water swirled around them, but the frog stayed near the surface so the scorpion would not drown. He kicked strongly through the first half of the stream, his flippers paddling wildly against the current. Halfway across the river, the frog suddenly felt a sharp sting in his back and, out of the corner of his eye, saw the scorpion remove his stinger from the frog's back. A deadening numbness began to creep into his limbs. "You fool!" croaked the frog, "Now we shall both die! Why on earth did you do that?" The scorpion shrugged, and did a little jig on the drownings frog's back. "I could not help myself. It is my nature." Then they both sank into the muddy waters of the swiftly flowing river. Self destruction - "Its my Nature", said the Scorpion... 9: He also that is slothful in his work is brother to him that is a great waster. Prov.18 Chess: ―Allegheny‖ ―Pittsburg‖ ―Butler‖ 10: The name of the LORD is a strong tower: the righteous runneth into it, and is safe. Prov.18 Chess: ―lightning‖ ―speed of light‖ ―quick‖ 11: The rich man's wealth is his strong city, and as an high wall in his own conceit. Chess: ―Caterpillar‖ ―back-hoe‖ 12: Before destruction the heart of man is haughty, and before honour is humility. Chess: ―MangoTango‖ ―Doll‖ ―Tree Diagram‖ 13: He that answereth a matter before he heareth it, it is folly and shame unto him. Chess: Calypso" "Johann Sebastian Bach" "Alicia Keys" "RM" "rum" "shrimp" Camaraderie 14: The spirit of a man will sustain his infirmity; but a wounded spirit who can bear? Chess: ―Civilization‖ "Seattle" "Valentino" "secant" 15: The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge. Chess: "Rio de Janeiro" "Pan" "Bread" ―tamal‖ 16: A man's gift maketh room for him, and bringeth him before great men. Chess : "Oval Office" "President" "South Dakota" 17: He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him. Chess: "fall" "button" ―The Fall‖ ―Depth Charge‖ ―Philippines‖ Psalm 93:1 : "The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved." 18: The lot causeth contentions to cease, and parteth between the mighty. Chess: "clorophyll" "leaves" "sirloin" 19: A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. Chess: ―Waterloo‖ ―Valley of the Dolls‖ ―Napoleonic Wars‖ ―Caldo‖ ―Olla de Carne‖ ―Maggie‖ 20: A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled. Chess: ―Orlando Magics‖ ―The Sourcerer‖ ―Achievement‖ 21: Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof. Chess: ―Maple Leaf" No debe confundirse la posibilidad de un código general y permanente, con la posibilidad de leyes. Tal vez la Poética y la Retórica de Aristóteles no sean posibles; pero las leyes existen; escribir es, continuamente, descubrirlas o fracasar. Si estudiamos la sorpresa como efecto literario, o los argumentos, veremos cómo la literatura va transformando a los lectores y, en consecuencia, cómo éstos exigen una continua transformación de la literatura. Pedimos leyes para el cuento fantástico; pero ya veremos que no hay un tipo, sino muchos, de cuentos fantásticos. Habrá que indagar las leyes generales para cada tipo de cuento y las leyes especiales para cada cuento. El escritor deberá, pues, considerar su trabajo como un problema que puede resolverse, en parte, por las leyes generales y preestablecidas, y, en parte, por leyes especiales que él debe descubrir y acatar. 22: Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD. Chess: ―Bridge‖ ―Ring‖ ―Marina del Rey‖ ―Sony‖ ―Brooklyn‖ 23: The poor useth intreaties; but the rich answereth roughly. Chess: 24: A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother. Chess: Proverbs, chapter 19 Compare with Revised Standard Version: Prov.19 1: Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool. 2: Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth. 3: The foolishness of man perverteth his way: and his heart fretteth against the LORD. 4: Wealth maketh many friends; but the poor is separated from his neighbour. SAN DIEGO RIDDLE: 1. A question to Chistian Michael Longo : México Mágico? 2. From Treasure Island , Part One: The Old Buccaneer: III THE BLACK SPOT : So things passed until , the day after the funeral, and about three o'clock of a bitter, foggy, frosty afternoon, I was standing at the door for a moment, full of sad thoughts about my father, when I saw some one drawing slowly near along the road. He was plainly blind, for he tapped before him with a stick, and wore a great green shade over his eyes and nose; and he was hunched, as if with age or weakness, and wore a huge old tattered sea-clock with a hood, that made him appear positively deformed. I never saw in my life a more dreadful looking figure. He stopped a little from the inn, and, raising his voice in an odd sig-song, addressed the air in front of him:---"Will any kind friend inform a poor blind man, who has lost the precious sight o his eyes in the gracious defence of his native country, England, and God bless King George!---where or in what part of this country he may now be?" " You are at the 'Admiral Benbow,' Black Hill Cove, my good man ," said I. Prov. 19: 4 neighbour. Wealth maketh many friends; but the poor is separated from his The Prince and the Pauper.( "Southerner") 5: A false witness shall not be unpunished, and he that speaketh lies shall not escape. 6: Many will intreat the favour of the prince: and every man is a friend to him that giveth gifts. 7: All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him. 8: He that getteth wisdom loveth his own soul: he that keepeth understanding shall find good. 9: A false witness shall not be unpunished, and he that speaketh lies shall perish. 10: Delight is not seemly for a fool; much less for a servant to have rule over princes. 11: The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. 12: The king's wrath is as the roaring of a lion; but his favour is as dew upon the grass. SILK, PERRY ELLIS & RED HOT CHILI" PEPPERS: PROV. 19: 12 The king's wrath is as the roaring of a lion; but his favour is as dew upon the grass. PS 47:9 The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted. 13: A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping. 14: House and riches are the inheritance of fathers and a prudent wife is from the LORD. 15: Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger. 16: He that keepeth the commandment keepeth his own soul; but he that despiseth his ways shall die. 17: He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again. 18: Chasten thy son while there is hope, and let not thy soul spare for his crying. 19: A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again. 20: Hear counsel, and receive instruction, that thou mayest be wise in thy latter end. 21: There are many devices in a man's heart; nevertheless the counsel of the LORD, that shall stand. 22: The desire of a man is his kindness: and a poor man is better than a liar. 23: The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil. 24: A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again. 25: Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge. 26: He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. 27: Cease, my son, to hear the instruction that causeth to err from the words of knowledge. 28: An ungodly witness scorneth judgment: and the mouth of the wicked devoureth iniquity. 29: Judgments are prepared for scorners, and stripes for the back of fools. Proverbs, chapter 20 Compare with Revised Standard Version: Prov.20 1: Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. 2: The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul. 3: It is an honour for a man to cease from strife: but every fool will be meddling. TOUCH TESTES ―A Study in Scarlet‖ 4: The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing. Oklahoma El hombre sabe lo que sabe. En las alturas vive el ave. Al hombre no le inmuta, La falsa distinción en la disputa. Aduciendo frío, el murciélago, No ara. "Pedirá, pues, en la siega, y no hallará!" "New Wine" Prov20:4 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing. 5: Counsel in the heart of man is like deep water; but a man of understanding will draw it out. 6: Most men will proclaim every one his own goodness: but a faithful man who can find? 7: The just man walketh in his integrity: his children are blessed after him. 8: A king that sitteth in the throne of judgment scattereth away all evil with his eyes. 9: Who can say, I have made my heart clean, I am pure from my sin? 10: Divers weights, and divers measures, both of them are alike abomination to the LORD. 11: Even a child is known by his doings, whether his work be pure, and whether it be right. 12: The hearing ear, and the seeing eye, the LORD hath made even both of them. 13: Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread. 14: It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth. 15: There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel. 16: Take his garment that is surety for a stranger: and take a pledge of him for a strange woman. 17: Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel. 18: Every purpose is established by counsel: and with good advice make war 19: He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips. 20: Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness. 21: An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. 22: Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee. 23: Divers weights are an abomination unto the LORD; and a false balance is not good. 24: Man's goings are of the LORD; how can a man then understand his own way? 25: It is a snare to the man who devoureth that which is holy, and after vows to make inquiry. 26: A wise king scattereth the wicked, and bringeth the wheel over them. 27: The spirit of man is the candle of the LORD, searching all the inward parts of the belly CIVILISATION . 28: Mercy and truth preserve the king: and his throne is upholden by mercy. 29: The glory of young men is their strength: and the beauty of old men is the gray head. 30: The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly. Proverbs, chapter 21 Compare with Revised Standard Version: Prov.21 1: The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will. William James William James was an original thinker in and between the disciplines of physiology, psychology and philosophy. His twelve-hundred page masterwork, The Principles of Psychology (1890), is a rich blend of physiology, psychology, philosophy, and personal reflection that has given us such ideas as "the stream of thought" and the baby's impression of the world "as one great blooming, buzzing confusion" (PP 462). It contains seeds of pragmatism and phenomenology, and influenced generations of thinkers in Europe and America, including Edmund Husserl, Bertrand Russell, John Dewey, and Ludwig Wittgenstein. James studied at Harvard's Lawrence Scientific School and the School of Medicine, but his writings were from the first as much philosophical as scientific. "Some Remarks on Spencer's Notion of Mind as Correspondence" (1878) and "The Sentiment of Rationality" (1879, 1882) presage his future pragmatism and pluralism, and contain the first statements of his view that philosophical theories are reflections of a philosopher's temperament or vision. 2: Every way of a man is right in his own eyes: but the LORD pondereth the hearts. ―Libra‖ ―U-2‖ James hints at his religious concerns in his earliest essays and in The Principles, but they become more explicit in The Will to Believe and Other Essays in Popular Philosophy (1897), Human Immortality: Two Supposed Objections to the Doctrine (1898), The Varieties of Religious Experience (1902) and A Pluralistic Universe (1909). James oscillated between thinking that a "study in human nature" such as Varieties could contribute to a "Science of Religion" and the belief that religious experience involves an altogether supernatural domain, somehow inaccessible to science but accessible to the individual human subject. James made some of his most important philosophical contributions in the last decade of his life. In a burst of writing in 1904-5 (collected in Essays in Radical Empiricism (1912)) he set out the metaphysical view most commonly known as "neutral monism," according to which there is one fundamental "stuff" which is neither material nor mental. He also published Pragmatism (1907), the culminating expression of a set of views permeating his writings. http://plato.stanford.edu/entries/james/ 3: To do justice and judgment is more acceptable to the LORD than sacrifice. Prov.21 ―Capricorn‖ chess: ―interaction‖ … ―a man whom life intoxicates, who has no need of wine‖ [ Anais Nin (―Capricorn‖)] … ―The flute would be intruding here like a delicate lady at a club smoker.‖ [Leonard Bernstein (―Great Smokey Mountains‖)] ―Romeo & Juliet Cigars‖ ―Coiba‖ 4: An high look, and a proud heart, and the plowing of the wicked, is sin. Prov.21 5: The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want. Prov.21 6: The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. Prov.21 7: The robbery of the wicked shall destroy them; because they refuse to do judgment. Prov.21 8: The way of man is froward and strange: but as for the pure, his work is right. Prov.21 9: It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house. Prov.21 10: The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes. Prov.21 11: When the scorner is punished, the simple is made wise: and when the wise is instructed, he receiveth knowledge. Prov.21 12: The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness. Prov.21 13: Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. Prov.21 14: A gift in secret pacifieth anger: and a reward in the bosom strong wrath. Prov.21 15: It is joy to the just to do judgment: but destruction shall be to the workers of iniquity. Prov.21 16: The man that wandereth out of the way of understanding shall remain in the congregation of the dead. Prov.21 17: He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich. Prov.21 18: The wicked shall be a ransom for the righteous, and the transgressor for the upright. Prov.21 19: It is better to dwell in the wilderness, than with a contentious and an angry woman. Prov.21 20: There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up. Prov.21 21: He that followeth after righteousness and mercy findeth life, righteousness, and honour. Prov.21 22: A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof. Prov.21 23: Whoso keepeth his mouth and his tongue keepeth his soul from troubles. Prov.21 24: Proud and haughty scorner is his name, who dealeth in proud wrath. 25: The desire of the slothful killeth him; for his hands refuse to labour. 26: He coveteth greedily all the day long: but the righteous giveth and spareth not. 27: The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind? 28: A false witness shall perish: but the man that heareth speaketh constantly. 29: A wicked man hardeneth his face: but as for the upright, he directeth his way. 30: There is no wisdom nor understanding nor counsel against the LORD. 31: The horse is prepared against the day of battle: but safety is of the LORD. Proverbs, chapter 22 Compare with Revised Standard Version: Prov.22 1: A good name is rather to be chosen than great riches, and loving favour rather than silver and gold. 1melius est nomen bonum quam divitiae multae super argentum et aurum gratia bona 1Доброе имя лучше большого богатства, и добрая слава лучше серебра и золота. 1Un nume bun este mai de dorit decît o bogăţie mare, şi a fi iubit preţuieşte mai mult decît argintul şi aurul. 1 Más vale el buen nombreque las muchas riquezas, y la buena fama vale más que la platay el oro.[a] 1La réputation est préférable à de grandes richesses, Et la grâce vaut mieux que l'argent et que l'or.1Una buona reputazione è preferibile a grandi ricchezze, e la grazia all'argento e all'oro. 1Mais digno de ser escolhido é o bom nome do que as muitas riquezas; e o favor é melhor do que a prata e o ouro. 1 Ein [guter] Name ist vorzüglicher als großer Reichtum, besser als Silber und Gold ist Anmut. Prov.22 chess: ―Meaning‖ ―Columbia‖ ―Colombia‖ ―Columbus‖ 366. From ―The Song of Myself‖ By Walt Whitman Leaves of Grass A child said What is the grass? fetching it to me with full hands; How could I answer the child? I do not know what it is any more than he. 15 I guess it must be the flag of my disposition, out of hopeful green stuff woven. Or I guess it is the handkerchief of the Lord, A scented gift and remembrancer designedly dropped, Bearing the owner‘s name someway in the corners, that we may see and remark, and say Whose? Or I guess the grass is itself a child, the produced babe of the vegetation. 20 Or I guess it is a uniform hieroglyphic, And it means, Sprouting alike in broad zones and narrow zones, Growing among black folks as among white, Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I receive them the same. And now it seems to me the beautiful uncut hair of graves. 25 132. Over the Carnage OVER the carnage rose prophetic a voice, Be not dishearten‘d—Affection shall solve the problems of Freedom yet; Those who love each other shall become invincible—they shall yet make Columbia victorious. Sons of the Mother of All! you shall yet be victorious! You shall yet laugh to scorn the attacks of all the remainder of the earth. 5 No danger shall balk Columbia‘s lovers; If need be, a thousand shall sternly immolate themselves for one. One from Massachusetts shall be a Missourian‘s comrade; From Maine and from hot Carolina, and another, an Oregonese, shall be friends triune, More precious to each other than all the riches of the earth. W.W. Prov.22:1 299. States! Were you looking to be held together by the lawyers? By an agreement on a paper? Or by arms? Away! I arrive, bringing these, beyond all the forces of courts and arms, 5 These! to hold you together as firmly as the earth itself is held together. The old breath of life, ever new, Here! I pass it by contact to you, America. O mother! have you done much for me? Behold, there shall from me be much done for you. 10 There shall from me be a new friendship—It shall be called after my name, It shall circulate through The States, indifferent of place, It shall twist and intertwist them through and around each other—Compact shall they be, showing new signs, Affection shall solve every one of the problems of freedom, Those who love each other shall be invincible, They shall finally make America completely victorious, in my name. One from Massachusetts shall be comrade to a Missourian, One from Maine or Vermont, and a Carolinian and an Oregonese, shall be friends triune, more precious to each other than all the riches of the earth. To Michigan shall be wafted perfume from Florida, To the Mannahatta from Cuba or Mexico, 20 Not the perfume of flowers, but sweeter, and wafted beyond death. No danger shall balk Columbia‘s lovers, If need be, a thousand STATES! shall sternly immolate themselves for one, The Kanuck shall be willing to lay down his life for the Kansian, and the Kansian for the Kanuck, on due need. It shall be customary in all directions, in the houses and streets, to see manly affection, 25 The departing brother or friend shall salute the remaining brother or friend with a kiss. There shall be innovations, There shall be countless linked hands—namely, the Northeasterner‘s, and the Northwesterner‘s, and the Southwesterner‘s, and those of the interior, and all their brood, These shall be masters of the world under a new power, They shall laugh to scorn the attacks of all the remainder of the world. The most dauntless and rude shall touch face to face lightly, The dependence of Liberty shall be lovers, The continuance of Equality shall be comrades. These shall tie and band stronger than hoops of iron, I, extatic, O partners! O lands! henceforth with the love of lovers tie you. Prov.22:1 250. O Star of France Finish‘d the days, the clouds dispell‘d, The travail o‘er, the long-sought extrication, When lo! reborn, high o‘er the European world, 35 (In gladness, answering thence, as face afar to face, reflecting ours, Columbia,) Again thy star, O France—fair, lustrous star, In heavenly peace, clearer, more bright than ever, Shall beam immortal. Prov.22:1 2: The rich and poor meet together: the LORD is the maker of them all. 2dives et pauper obviaverunt sibi utriusque operator est Dominus 2Богатый и бедный встречаются друг с другом: того и другого создал Господь. 2 El rico y el pobre tienen en común que a ambos los hizo Jehová.[b] 2Le riche et le pauvre se rencontrent; C'est l'Éternel qui les a faits l'un et l'autre.2Il ricco e il povero hanno questo in comune: l'Eterno li ha fatti entrambi. 2 Reiche und Arme begegnen sich; der sie alle gemacht hat, ist der HERR. Prov.22 chess: ―dot product‖ ―thirst‖ ―irrigation‖ ―throat‖ ―oat‖ 3: A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. 3callidus vidit malum et abscondit se innocens pertransiit et adflictus est damno 3Благоразумный видит беду, и укрывается; а неопытные идут вперед, и наказываются. 3 El prudente ve el mal y se esconde, pero los ingenuos pasan y reciben el daño.[c] 4Le fruit de l'humilité, de la crainte de l'Éternel, C'est la richesse, la gloire et la vie.3L'uomo accorto vede il male e si nasconde; ma i semplici vanno oltre e sono puniti. 3 Der Kluge sieht das Unglück und verbirgt sich; die Einfältigen aber gehen weiter und müssen es büßen. Prov.22 chess: ―Sharp‖ ―Juan Carlos‖ ―Maria Sharapova‖ ―Apex‖ ―Corona‖ ―captain‖ Mixco, Guatemala ―macaws‖ Lyons: (―congregation‖: ―Shiloh‖) Barbados : (―David Jansen‖: ―Tommy Lee Jones‖) Gen.49:10 The Ghosts of Emmett Till Richard Rubin We've known his story forever, it seems. Maybe that's because it's a tale so stark and powerful that it has assumed an air of timelessness, something almost mythical: Emmett Till, a 14-year-old black kid born and raised in Chicago, went down in August 1955 to visit some relatives in the hamlet of Money, Miss. One day, he walked into a country store there, Bryant's Grocery and Meat Market, and, on a dare, said something fresh to the white woman behind the counter -- 21-year-old Carolyn Bryant, the owner's wife -- or asked her for a date, or maybe wolf-whistled at her. A few nights later, her husband, Roy Bryant, and his half brother, J.W. Milam, yanked young Till out of bed and off into the dark Delta, where they beat, tortured and, ultimately, shot him in the head and pushed him into the Tallahatchie River. His body, though tied to a heavy cotton-gin fan with barbed wire, surfaced a few days later, whereupon Bryant and Milam were arrested and charged with murder. Maude Schuyler Clay for The New York Times The remains of the barn where Emmett Till was beaten and tortured. Coverage of the Emmett Till case from The Times archives (pdf format) • Mississippi Jury Rules Today in Killing of Negro Youth (Sept. 6, 1955) • Mississippi Jury Acquits 2 Accused in Youth's Killing (Sept. 24, 1955) • Mississippi Seeks Kidnapping Count (Sept. 25, 1955) • Grand Jury in Till Case Fails to Indict Two White Men Accused in Kidnapping (Nov. 10, 1955) Corbis Bettmann; Ed Clark/Time Life Pictures; Ernest C. Withers/Panopticon Gallery Emmett Till in 1955, not long before he was murdered; Bryant's Grocery and Meat Market in Money, Miss., as it looked in 1955; an all-white jury, including Howard Armstrong and Ray Tribble (circled) acquitted Roy Bryant and his half-brother, J.W. Milam, of Till's murder; the legal team that successfully defended Bryant and Milam, at trial. Maude Schuyler Clay for The New York Times Bryant's Grocery and Meat Market as it appears now, a crumbling relic of Money's history. Reporters from all over the country -- and even from abroad -- converged upon the little courthouse in Sumner, Miss., to witness the trial. The prosecution mounted an excellent case and went after the defendants with surprising vigor; the judge was eminently fair, refusing to allow race to become an issue in the proceedings, at least overtly. Nevertheless, the jury, 12 white men, acquitted the defendants after deliberating for just 67 minutes -- and only that long, one of them said afterward, because they stopped to have a soda pop in order to stretch things out and ''make it look good.'' Shortly thereafter, the killers, immune from further prosecution, met with and proudly confessed everything to William Bradford Huie, a journalist who published their story in Look magazine. Yes, we know this story very well -- perhaps even too well. It has been like a burr in our national consciousness for 50 years now. From time to time it has flared up, inspiring commemorative outbursts of sorrow, anger and outrage, all of which ran their course quickly and then died down. But the latest flare-up, sparked by a pair of recent documentaries, ''The Murder of Emmett Till'' and ''The Untold Story of Emmett Louis Till,'' has spread to the federal government: last year, the Department of Justice announced that it was opening a new investigation into the case. This spring, Till's body was exhumed and autopsied for the first time. It has been reported that officials may be ready to submit a summary of their findings -- an ''exhaustive report,'' as one described it -- to the local district attorney in Mississippi by the end of this year. The only person in the Department of Justice who would comment on any aspect of the investigation was Jim Greenlee, U.S. Attorney for the Northern District of Mississippi, who would say only that its objective was ''to get the facts about what exactly happened that day and who might be culpable.'' I have spent a good bit of time trying to do the same thing, even though it's hard to see how I might have any kind of connection with the story of Emmett Till. I am a white man from the Northeast who is not a lawyer or an investigator or an activist; what's more, the whole thing happened a dozen years before I was born. But as is the case with so many other people, the story took fierce hold of me the first time I heard it, as a junior in college in 1987, and it has never let go. It drove me, after graduation, to take a job at The Greenwood Commonwealth, a daily newspaper in Greenwood, Miss., just nine miles from Money. There, I found myself surrounded by people who really were connected, in one way or another, with the case: jurors, defense lawyers, witnesses, the man who owned the gin fan. My boss, a decent man who was relatively progressive when it came to matters of race, nevertheless forbade me to interview any of them -- even to ask any of them about it casually -- during the year I worked for him. In 1995, when I found myself back in the Delta to conduct interviews and cover a trial for what would eventually become a book about Mississippi, I took the opportunity to try to talk with the people I couldn't back when I lived there. Unfortunately, many of them had died in the interim, including Roy Bryant. (J.W. Milam died in 1980.) After a good bit of detective work, I managed to track down Carolyn Bryant, only to be told by a man who identified himself as her son that he would kill me if I ever tried to contact his mother. I laughed loudly into the phone, more out of surprise than amusement. ''I'm not joking,'' he said, sounding a bit surprised himself. ''Really, I'm not!'' There were others, though, who were willing to talk, were even quite obliging about it, which surprised me, because these were men who had rarely, if ever, been interviewed on the subject. You see, I wasn't interested in talking to Till's cousins and other members of the local black community, the people who had been there with him at the store, who had witnessed or heard tell of his abduction and had worried that they might be next. Those people had been interviewed many times already; I knew what they had to say, empathized with them, understood them. The people I wanted to interview were those with whom I couldn't empathize, those I didn't understand. I wanted to sit down with the men who were complicit in what I considered to be a second crime committed against Emmett Till -- the lawyers who defended his killers in court and the jurors who set them free. I wanted to ask: How could they do it? How did they feel about it now? And how had they lived with it for 40 years? I talked to four of them. They're all dead now. The Kid ay Tribble is easy to spot in the photographs and newsreel footage of the trial: whereas 11 of the jurors appear to be staid middle-aged or elderly men, Tribble is wiry and young, in his 20's. Later he became an affluent man, a large landowner, president of the Leflore County Board of Supervisors. Whenever his name came up -which it did fairly often, at least when I lived in Greenwood -- it was uttered with great respect. I was in town for six months before I learned that he had been on the Emmett Till jury. Six years later, I called Tribble to see if he would talk to me about the trial. He didn't really want to, he said, but I was welcome to come over to his house and visit for a while. He might discuss it a bit, and he might not, but in any event, he didn't feel comfortable with my bringing a tape recorder, or even a note pad. Tribble lived way out in the country, about five miles north of the crumbling building that had once been Bryant's Grocery. He met me on the front lawn and ushered me inside, where we talked a good while about everything, it seemed, but what I had gone there to discuss. Then, I recall, he suddenly offered, ''You want to know about that thing, do you?'' I did. He had first suspected it might not be just another trial, he said, when reporters started showing up; then the camera trucks clogged the square, and the jury was sequestered, lodged in the upper floor of a local hotel. He recalled one member managed to bring a radio in so the men could listen to a prizefight. And then, without any emphasis at all, he added, ''There was one of 'em there liked to have hung that jury.'' One juror, he explained -- not him, but another man -- had voted twice to convict, before giving up and joining the majority. I was stunned. I had always heard, and believed, that the jury's brief deliberation had been a mere formality. This news forced upon me a belated yet elementary epiphany: the Emmett Till jury was not a machine, an instrument of racism and segregation, a force of history. It was just like any other jury -- a body composed of 12 individuals. One of whom, apparently, was somewhat reluctant to commit an act that history has since ruled inevitable. Tribble told me he couldn't recall which juror, but said it in a way that made me wonder if he truly couldn't remember or if he could but didn't care to say. I ran some names by him, but he would neither confirm nor deny any of them, and fearing that the conversation might soon be coming to an end, I changed the subject and posed the question I had wanted to ask him for six years: Why did he vote to acquit? He explained, quite simply, that he had concurred with the defense team's core argument: that the body fished out of the Tallahatchie River was not that of Emmett Till -- who was, they claimed, still very much alive and hiding out in Chicago or Detroit or somewhere else up North -- but someone else's, a corpse planted there by the N.A.A.C.P. for the express purpose of stirring up a racial tornado that would tear through Sumner, and through all of Mississippi, and through the rest of the South, for that matter. Ray Tribble wasn't stupid. He was a sharp, measured man who had worked hard and done well for himself and his community. How, I asked him, could he buy such an argument? Hadn't Emmett Till's own mother identified the body of her son? Hadn't that body been found wearing a ring bearing the initials LT, for Louis Till, the boy's dead father? Tribble looked at me earnestly. That body, he told me, his voice assuming a didactic tone, ''had hair on its chest.'' And everybody knows, he continued, that ''blacks don't grow hair on their chest until they get to be about 30.'' The Bootstrapper n 1955, Joseph Wilson Kellum was a lawyer in Sumner, Miss. In 1995, he was still a lawyer in Sumner, and still practicing out of the same office, across the street from the courtroom where Bryant and Milam were tried and acquitted. J.W. Kellum was their defense attorney. He was actually one of five; it is said that the defendants hired every lawyer in Sumner so that the state would not be able to appoint any of them a special prosecutor on the case. Kellum gave one of two closing statements for the defense, during which he told the jurors that they were ''absolutely the custodians of American civilization'' and implored them, ''I want you to tell me where under God's shining sun is the land of the free and the home of the brave if you don't turn these boys loose -- your forefathers will absolutely turn over in their graves!'' Kellum was a 28-year-old grocery clerk who had never attended college when, in 1939, he took the state bar exam, passed it and immediately started a solo law practice. For more than 50 years his office was a plain, squat concrete structure bulging with messy piles of books and files and papers, unremarkable but for its proximity to the courthouse. We talked there for 90 minutes, and he never once grew defensive or refused to answer a question. At the start, he told me, he had regarded the defense of Bryant and Milam as ''just another case over the desk.'' Had he ever asked them if they killed Emmett Till? ''Yeah,'' he said, ''they denied that they had did it.'' I asked if he had believed them. ''Yeah, I believed them,'' he replied, ''just like I would if I was interrogating a client now. I would have no reason to think he's lying to me.'' I quoted his statement about the jurors' forefathers turning over in their graves if the defendants were convicted. What had he meant by that? ''Their forefathers, possibly, would not have ever convicted any white man for killing a black man,'' he explained. I asked Kellum if he'd had any misgivings about appealing to the jury's racial attitudes that way. ''No, not at the time,'' he replied. ''Did you feel the same way at the time?'' I asked. Prov.22 ''Not now,'' he said. He told me about a Vietnamese boy he sponsored in 1975, after the fall of Saigon. I restated the question. ''Put it this way,'' he said. ''I didn't feel that it was justifiable in killing an individual, regardless of what his color might be. I didn't think any white man had a right to kill an individual -- black individual -- like he was a dog.'' How, then, could he have so passionately implored the jury, in his closing argument, to rule in a way that would nullify those very values? ''I was trying to say something that would meet with -- where they would agree with me, you see. Because I was employed to defend those fellas. And I was going to defend them as much as I could and stay within the law. Those statements were not -- I received no admonition during the argument from the judge at all.'' ''So you just looked at it as part of your job?'' ''Part of the day's work,'' he said. Did he now believe that Bryant and Milam had, in fact, murdered Till? ''I would have to see something,'' he said. ''But they told me they did not. They told the other lawyers that they did not. I have not seen anything where it was supposed to have been an admission of guilt on their part.'' If that statement were true, it would make him quite possibly the only man alive at the time who had not read or at least heard about Huie's Look article. But I didn't press him on it, didn't call him a liar. The strange thing is that, in my memory, I had always pressed J.W. Kellum hard, maybe even a bit too hard; for 10 years, I felt a bit guilty about how pointedly I had posed difficult questions to a rather genial octogenarian who had graciously invited me into his office and offered me as much of his time as I wanted. Today, though, when I read through the transcript of that conversation, I can't help feeling that I was too easy on the man. I guess we all make accommodations with the past. The Aristocrat Prov.22 t is not widely known, but shortly after they were acquitted, Roy Bryant and J.W. Milam suffered a series of reversals. The family owned a string of small stores in the Delta; almost all of their customers were black, and most of them boycotted the stores, which soon closed. Local banks, with one exception, refused to lend money to Milam, who was also a farmer, to help him plant and harvest his crop. The one exception was the little Bank of Webb; Huie speculated that the bank came to Milam's rescue because John Wallace Whitten Jr., another member of the defense team, sat on its loan committee. According to Huie (who later paid the brothers for the film rights to their story), it was Whitten who brokered the Look interview, which took place in Whitten's small law office. Forty years later, Whitten sat down in that same office to discuss the trial with me. Whitten was a most unlikely savior for two such men. A scion of one of the area's oldest and most prominent families, he went to college and law school at Ole Miss. After graduation, he shipped off to the war in Europe, where he rose to the rank of captain and was awarded a Bronze Star. When he returned home, J.J. Breland, the senior lawyer in town, asked Whitten to join his law firm. Such was the stature of the Whitten name that Breland, who was more than three decades older than Whitten, immediately renamed his firm Breland & Whitten. Whitten was 76 and suffering from Parkinson's disease when we met in 1995, and though he was still practicing law, he often had difficulty speaking. Despite that -- and the fact that, as he told me later, his wife had ''fussed'' at him for agreeing to speak with me -- he was a gracious and open host, and like Kellum, never grew defensive or refused to answer a question. One of his responsibilities before the trial, he told me, was to go down to Greenwood and meet with Dr. L.B. Otken, who examined the body after it was pulled from the Tallahatchie River. Otken, he recalled, had told him, ''This is a dead body, but it doesn't belong to that young man that they're looking for.'' Did he really believe that? ''I'm sure I did at one time,'' Whitten said. ''I'm sure he convinced me of it.'' Had his thinking since changed? ''Oh, yes,'' he said. ''I believe that it was the body of Till.'' I appreciated his candor, even as I suspected it was a bit incomplete. Or perhaps Whitten was merely choosing his words very carefully; when he said, ''I'm sure I did at one time,'' the natural interpretation is, ''I must have, or I never would have done what I did.'' But I doubt very much that a man like John Whitten could have actually believed such a dubious thing at any time; I imagine that he and the rest of the defense weren't really trying to sell that argument to the jurors so much as they were offering it to them as an instrument of plausible deniability should anyone question their judgment in the future. And now, like J.W. Kellum, he seemed to be engaging in a bit of historical revisionism. And he clung to it, even when I read to him from an account of his closing argument that had been published in The Greenwood Commonwealth on Sept. 23, 1955: There are people in the United States who want to destroy the way of life of Southern people. . . . There are people . . . who will go as far as necessary to commit any crime known to man to widen the gap between the white and colored people of the United States. They would not be above putting a rotting, stinking body in the river in the hope it would be identified as Emmett Till. I asked him if he had really believed those things as he was saying them. He said yes, then surprised me by adding: ''And I suppose I would probably say I still believe it. I believe there were certain people who would profit by it.'' Whitten then revealed something else about himself: clients may have hired him for his old Delta name, but what they got in the bargain was a savvy lawyer who wanted to win and knew how to do it. ''That's one of the benefits of arguing where the prosecutor just has a circumstantial case,'' he said. ''If it's just circumstantial, you can go argue your own circumstances over his, and if they believe you, you win.'' I asked him if he thought the jury had reached the correct verdict. ''Under the circumstances, I don't know if correct would be the right word,'' he told me. ''But I think it was sustainable.'' Had he since come to believe the defendants guilty? ''I expect, yes,'' he said. ''If you had to put me down as -- if I had to say one way or the other what my belief was, it would be that the body was that of Till and he had been put in the river. These people either did it or knew of it.'' I raised the subject of his having helped get a loan for Milam -- who, like Whitten, was a veteran of World War II, and a highly decorated one at that -- after the trial. Huie had quoted Whitten as saying: ''Yes, I helped him. He was a good soldier. In a minefield at night, when other men were running and leaving you to do the killing, J.W. Milam stood with you. When a man like that comes to you and his kids are hungry, you don't turn him down.'' ''Did you really feel that he was a good man?'' I asked. ''Yes, I did. Now, I don't say I felt like he was a man I wanted to know and be with every day. But I felt like he was honest. I felt like he was -- could be counted on to do things and look after his family. I never changed my mind about that.'' ''Well, how is it possible that he did this, then?'' He was silent for a moment. ''I don't know,'' he said. I asked him if he didn't see a conflict there: how could he believe both that Milam was a good man and that he was a murderer? ''Well, if that's what you're to judge by,'' he said. ''I don't know whether doing this means he's bad or not. I can't -- I'm sure I would have done differently, but I don't dismiss him in every respect because he made one mistake -- bad mistake, but his children are still -- he's still entitled to work and feed his children.'' He was clearly feeling uneasy now, and I could see that it was not merely with this line of questioning; his discomfort, I suspected, mirrored the way he had felt 40 years earlier when he had been called upon to defend men of a type he did not associate with, men who had committed a crime he no doubt considered distasteful, to say the least. People of John Whitten's background, his station, did not do such things, or embrace those who did. And yet, in killing Emmett Till, Milam and Bryant had drawn fire from the outside world, not just upon themselves and their crime, but upon their state and their region and nothing less than the entire Southern way of life. And John Whitten, as one of the chief beneficiaries of that way of life, had been called upon to defend it by defending them. Adding to that burden must have been the knowledge that, in the process, he had become something of a spokesman for white resistance: his final entreaty to the jury was the most notorious utterance of the whole affair. ''I'm sure,'' Whitten told the jurors, that ''every last Anglo-Saxon one of you men in this jury has the courage to set these men free.'' ''Why 'Anglo-Saxon?''' I asked him. At first he offered something about Anglo-Saxons having ''a reputation for being a little harder against people who get out of line than do others,'' but he quickly set that aside and explained: ''You said 'Anglo-Saxon,' the jury would understand what you were talking about. You're talking about a white man.'' He added, making a pointed reference to another trial that at that very moment was also polarizing the country, ''I guess you could say I was playing the race card.'' And it occurred to me, right then, just how much the defense of O.J. Simpson owed to the defense of Roy Bryant and J.W. Milam, and how little, in some ways, the country had changed in the past 40 years. The issue of race was still so potent that it could overwhelm evidence and hijack a jury, even when the case at hand was a brutal, savage murder. I found it interesting that Whitten made the connection; I wondered if anyone in that courtroom in Los Angeles had. The Preacher Prov.22 ometimes, when you set out to find answers to what you believe are simple questions, what you actually end up with are more questions, the kind that are anything but simple. That's what happened to me during those four conversations. Especially the last one. Howard Armstrong. In 1995, he was, aside from Ray Tribble, the only living juror. In 1955, he was a 36-year-old veteran of World War II, just like John Whitten, and was living in Enid, up in the northern stem of Tallahatchie County. Most of the other jurors, he said, were from other parts of the county, and he didn't know them. They might have known him by reputation: he was a lay minister, leader of the deacons at the Mount Pisgah Baptist Church. A few years later he would be ordained, and would serve as pastor to a number of congregations for the next 35 years, finally retiring at the age of 75, just a year before we met. As with the others, I spoke to Armstrong on the phone first, and he invited me to come by and visit -- although, like Ray Tribble, he wasn't sure he wanted to talk about the trial. No one, he told me, had ever tried to interview him on the subject. ''Ain't a lot of people even know I served on that jury,'' he said. He was living with his wife of 53 years, Janie, in a small, neat house that sat up on a rise off a dirt road. In 1955, he was a farmer who made ends meet by working nights at a heating and air-conditioning factory in Grenada, Miss., about 30 miles away. The first he had heard of the murder of Emmett Till, he told me, was when he received his jury summons. ''I didn't have time for much news,'' he explained, ''working night shift and farming during the day.'' I asked him how he had felt about serving. ''Really and truly,'' he told me, ''I can't remember how I felt about that. I reckon I felt the way I did about serving on any other jury. I wasn't crazy about serving on none of them. . . . I needed to be on my job and on the farm.'' When I pressed him to tell me what else he remembered, he responded: ''I don't want to pull it up. I want to leave it out there -- it's just best to leave things alone.'' ''He just never did talk about that much,'' his wife, who was sitting next to him, explained. I asked about the verdict. ''I didn't think that they presented the case to prove it,'' he said of the prosecutors. ''I understand that them folks was pretty much outlaws, but I didn't know that. I heard it years later.'' He was quiet for a moment. ''I still don't know.'' That truly surprised me. But he stood by it, insisting that the prosecution had not proven its case -- otherwise, he said, ''I'd never have voted the way I did.'' When I asked him what the jury deliberations had been like, he said, ''I'm sure there was a good bit of discussion. I do remember that there were at least three votes on that thing.'' He must have anticipated my next question, because he quickly added, ''And I voted to acquit all three times.'' I was disappointed; somehow, I had hoped he might have been that lone dissenter. I asked if he still believed they had reached the right verdict. ''I still think they were innocent,'' he said. ''I have no reason and no proof, and I don't judge people. I went and done my duty, left my duty where it was at and went on to other things.'' And no misgivings at all? ''I served to the best of my ability, under my prayer to God for guidance and wisdom. And I stand by my decision. . . . I still stand by it. I think I was right.'' ''I guess you know that an awful lot of people disagreed.'' ''I was surprised at all the fuss,'' he said. ''I thought we deliberated that thing, came back with a decision and that should be it.'' I asked him if racial tensions were sharpened there afterward. ''There wasn't as much tensions as there are now,'' he said. ''We've always had some good black friends,'' his wife added. ''Very good.'' ''Go to Charleston,'' he told me, ''Talk to any of the blacks that was raised with me, and they'll tell you I was anything but a racist.'' And I found that statement more disturbing than anything that Ray Tribble, or J.W. Kellum, or John Whitten had said to me. Because I believed him. I believed that Howard Armstrong was not a racist. I felt I had gotten to the point where I could spot a racist of almost any type in almost any circumstance, and he was not one. And yet he had voted -at least three times, by his own account -- to acquit two men who were clearly guilty of a horrific, racist crime. I have spent a lot of time contemplating that conundrum over the past 10 years, and I have come to the conclusion that at least part of the problem is ours. We tend to think of racism, and racists, the way we think of most things -- in binary terms. Someone is either a racist or he isn't. If he is a racist, he does racist things; if he isn't, he doesn't. But of course it's much more complicated than that, and in the Mississippi of 1955 it was more complicated still. Today, we can look back and say that Howard Armstrong should have voted to convict Roy Bryant and J.W. Milam of murdering Emmett Till; but for him to buck the established order like that would have actually required him to make at least four courageous decisions. First, he would have had to decide that the established order, the system in which he had lived his entire life, was wrong. Second, he would have had to decide that it should change. Third, he would have had to decide that it could change. And finally, he would have had to decide that he himself should do something to change it. Howard Armstrong never made it to that final step. Another juror apparently did, and managed to stay there through two votes before backing down. It is frustrating to me that I will probably never know who that other juror was, where he found the courage that got him that far and why, ultimately, he changed his mind. But it is even more frustrating to me to imagine that Howard Armstrong made it past Step 1 but got tripped up on 2 or 3. I only wonder if it was frustrating for him, too. In 1995, sitting with him in his living room, I took his answers, his unwavering declarations that he had no regrets, at face value; today, I'm not so sure. Rereading my notes after 10 years, I can perceive a certain defensiveness in his words, an urge to keep the conversation short and narrow, perhaps cut off the next question before it could be asked. His insistence, like J.W. Kellum's, that this was just another trial feels flat now. And then there's his vacillation on the matter of whether or not the defendants were ''outlaws.'' Did he really believe, in both 1955 and 1995, that Bryant and Milam were innocent, and that he himself had done the right thing in voting to set them free? Or was this merely something he repeatedly told himself -- and others -- to get by? I do believe he was not a racist in 1995. But had he been one in 1955 and then grew, in subsequent decades, so ashamed of that fact that he did everything he could to defeat it in his own mind? I don't know if Howard Armstrong could have answered those questions then, but I imagine he didn't want to try. It was easier on him, I'm sure, to believe that he had just forgotten all about it. ''I'm glad I can't remember those old days,'' he told me near the end of our visit. ''You hear so much about 'the good old days.' The good old days weren't so good.'' Richard Rubin is the author of ''Confederacy of Silence: A True Tale of the New Old South.'' He is currently at work on a book about World War I. 4: By humility and the fear of the LORD are riches, and honour, and life. 4finis modestiae timor Domini divitiae et gloria et vita 4 Riquezas, honor y vida son el premio de la humildad y del temor de Jehová.[d] 4Le fruit de l'humilité, de la crainte de l'Éternel, C'est la richesse, la gloire et la vie.4Il premio dell'umiltà è il timore dell'Eterno, la ricchezza, la gloria e la vita.Prov.22 chess: ―grasshopper‖ ―Gaussian surface‖ Most calculations using Gaussian surfaces begin by implementing Gauss' law: In physics and mathematical analysis, Gauss's Law is the electrostatic application of the generalized Gauss's theorem giving the equivalence relation between any flux, e.g. of liquids, electric or gravitational, flowing out of any closed surface and the result of inner sources and sinks, such as electric charges or masses enclosed within the closed surface. The law was developed by Carl Friedrich Gauss. By the divergence theorem, a generalized Gauss's Law can be used in any context where the inverse-square law holds. Electrostatics and Newtonian gravitation are two examples. The differential form of Maxwell's equations underpins electromagnetic theory. Costa Rica's beauty abounds Tourism hotspot retains its charm, splendid beaches ―Arriving at our rented beach house in Costa Rica, my family was startled by a giant grasshopper latched onto the screen door.‖ 5: Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them. Prov.22 chess: ―calzada‖ ―ad hoc‖ ―New Zealand‖ ―Rosewood‖ ―Chaucer‖ ; maybe: The Coffin Maker by Pushkin is a good association to this verse(?) 6: Train up a child in the way he should go: and when he is old, he will not depart from it. Prov.22 chess: ―Melbourne‖ ―dessert‖ ―Santa Monica: Exxon: Thomas Gray‖ ―Hamlet‖: Mary Beard THE ROMAN TRIUMPH … ―Not every Roman military victory was celebrated by a triumph. A triumph was awarded by the Senate (or not) on the request of the general, who had to make a case that his victory merited this supreme honour. It has been calculated that about 300 triumphs took place in the 1,000 years of the city‘s history. Every Roman politician aspired to a triumph, and practically every Roman politician who reached the consulship (and many who did not) would have had the chance to command an army, somewhere in the Roman Empire or beyond, and so to earn a triumph. Military service and command were not optional for a Roman politician, nor did they involve a particular choice of career; militarism lay at the heart of Roman culture and was integral to the life of just about every Roman male. Even Cicero, Rome‘s pre-eminent orator, launched a mighty campaign to win a triumph, on the basis of some not altogether glorious manoeuvrings while he was Governor of Cilicia. We can follow this (unsuccessful) campaign in some detail, through Cicero‘s voluminous and fascinating correspondence. From what his friend Caelius writes to him shortly after he arrives in Cilicia it is clear that thoughts of a triumph were at the back of any Roman governor‘s mind: ―If we could only get the balance right so that a war came along of just the right size for the strength of our forces and we achieved what was needed for glory and a triumph without facing the really dangerous clash – that would be the dream ticket‖. In his speech Against Piso Cicero mocks Piso‘s philosophically high-minded lack of interest in applying for a triumph and represents the desire for one as the acceptable, even approved, face of ambition.‖ Beard shows us that even Cicero‘s letters, that most detailed account of the day-to-day existence of Rome‘s elite, leave us in the dark about the criteria for a triumph. Valerius Maximus, writing in the time of the Emperor Tiberius, articulates a grisly ―triumphal law‖, according to which a minimum of 5,000 enemy troops had to be killed in a single battle for a triumph to be celebrated; but this law is not mentioned in any surviving account of triumphal debates. Beard sees Valerius as behaving no differently from modern historians who try to impose regularity and rules on a fluid reality. 7: The rich ruleth over the poor, and the borrower is servant to the lender Prov.22 . chess: ―Australia‖ ―canguro‖ ―kangaroo‖ 8: He that soweth iniquity shall reap vanity: and the rod of his anger shall fail. Prov.22 chess: ―Manuel de Falla‖ ―frequency‖ 9: He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. Prov.22 chess: ―San Antonio‖ ―Silence of the Lambs‖ 10: Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease. Prov.22 chess: ―boundary‖ ―Mark‖ ―tiger‖ ―zebra‖ 11: He that loveth pureness of heart, for the grace of his lips the king shall be his friend. Prov.22 chess: ―snout‖ ―trend‖ ―Maine‖ 12: The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor. Prov.22 chess: ―Belohorizonte‖ ―End‖ ―Mote‖ ―Motagua‖ 13: The slothful man saith, There is a lion without, I shall be slain in the streets. Prov.22 chess: ―reach‖ 14: The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein. Prov.22 chess: ―Sevilla‖ ―Zorba el griego‖ ―contrafuerte‖ ―Pennsylvania‖ 15: Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him. Prov.22 chess: ―abuttments‖ ―Notre Dame‖ ―French Connection‖ ―Bordeaux‖ 16: He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want. Prov.22 chess: ―Johnny Weismüller‖ 17: Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. Prov.22 chess: ―brook‖ ―well‖ ―Ricky Martin‖ 18: For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. Prov.22 chess: ―Taylor‖ ―bird bard‖ 19: That thy trust may be in the LORD, I have made known to thee this day, even to thee. Prov.22 chess: ―Robinson Family‖ 20: Have not I written to thee excellent things in counsels and knowledge, Prov.22 chess: ―Philadelphia‖ ―Black and White‖ 21: That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee? Prov.22 chess: ―Tarzan‖ 22: Rob not the poor, because he is poor: neither oppress the afflicted in the gate: Prov.22 chess: ―Tar heels‖ 23: For the LORD will plead their cause, and spoil the soul of those that spoiled them. Prov.22 chess: ―New York, New York‖ ―bald eagle‖ ―Michael Jordan‖ 24: Make no friendship with an angry man; and with a furious man thou shalt not go: Prov.22 chess: ―Victoria Falls‖ ―Frank Lloyd Wright‖ Honduras Copán 25: Lest thou learn his ways, and get a snare to thy soul. Prov.22 chess: ―windows‖ ―Barber Shop Z‖ ―Ghana‖ 26: Be not thou one of them that strike hands, or of them that are sureties for debts. Prov.22 chess: ―Queen of Hearts‖ 27: If thou hast nothing to pay, why should he take away thy bed from under thee? Prov.22 chess: ―Panorama‖ ―salt‖ Russell Goodman writes in the Stanford Encyclopedia of Philosophy James sets out a central distinction of the book in early chapters on "The Religion of Healthy-Mindedness" and "The Sick Soul." The healthy-minded religious person -- Walt Whitman is one of James's main examples -- has a deep sense of "the goodness of life," (79) and a soul of "sky-blue tint" (80). Healthy-mindedness can be involuntary, just natural to someone, but often comes in more willful forms. Liberal Christianity, for example, represents the triumph of a resolute devotion to healthy-mindedness over a morbid "old hell-fire theology" (91). James also cites the "mind-cure movement" of Mary Baker Eddy, for whom "evil is simply a lie, and any one who mentions it is a liar" (107). This remark allows us to draw the contrast with the religion of "The Sick Soul," for whom evil cannot be eliminated. From the perspective of the sick soul, "radical evil gets its innings" (163). No matter how secure one may feel, the sick soul finds that "[u]nsuspectedly from the bottom of every fountain of pleasure, as the old poet said, something bitter rises up: a touch of nausea, a falling dead of the delight, a whiff of melancholy...." These states are not simply unpleasant sensations, for they bring "a feeling of coming from a deeper region and often have an appalling convincingness" (136). James's main examples here are Leo Tolstoy's "My Confession," John Bunyan's autobiography, and a report of terrifying "dread" -- allegedly from a French correspondent but actually from James himself. Some sick souls never get well, while others recover or even triumph: these are "twice-born." In chapters on "The Divided Self, and the Process of Its Unification" and on "Conversion," James discusses St. Augustine, Henry Alline, Bunyan, Tolstoy, and a range of popular evangelists, focusing on what he calls "the state of assurance" (241) they achieve. Central to this state is "the loss of all the worry, the sense that all is ultimately well with one, the peace, the harmony, the willingness to be, even though the outer conditions should remain the same" (248). Varieties' classic chapter on "Mysticism" offers "four marks which, when an experience has them, may justify us in calling it mystical..." (380). The first is ineffability: "it defies expression...its quality must be directly experienced; it cannot be imparted or transferred to others." Second is a "noetic quality": mystical states present themselves as states of knowledge. Thirdly, mystical states are transient; and, fourth, subjects are passive with respect to them: they cannot control their coming and going. Are these states, James ends the chapter by asking, "windows through which the mind looks out upon a more extensive and inclusive world[?]" (428). In chapters entitled "Philosophy" -- devoted in large part to pragmatism -- and "Conclusions," James finds that religious experience is on the whole useful, even "amongst the most important biological functions of mankind," but he concedes that this does not make it true. James articulates his own belief -- which he does not claim to prove -- that religious experiences connect us with a greater, or further, reality not accessible in our normal cognitive relations to the world: "The further limits of our being plunge, it seems to me, into an altogether other dimension of existence from the sensible and merely ‗understandable‘ world" (515). 28: Remove not the ancient landmark, which thy fathers have set. Prov.22 chess: ―pick-up‖ (―Mount Rushmore‖) : Among his books besides "Principles of Psychology," were "The Will to Believe and Other Essays in Popular Philosophy," "Talks to Teachers on Psychology and to Students on Life's Ideals," "Human Immortality--Two Supposed Objections to the Doctrine," "The Varieties of Religious Experiences," and "Pragmatism--A New Name for Some Old Ways of Thinking." Prof. James were married, and his wife and four children survive him.(William James) William James Dies; Great Psychologist Brother of Novelist and Foremost American Philosopher Was 68 Years Old. Long Harvard Professor Virtual Founder of Modern American Psychology, and Exponent of Pragmatism and Dabbled in Spooks. Chocorua, N. H., Aug. 26.--Prof. William James of Harvard University, America's foremost philosophical writer, virtual founder of the modern school of psychology and exponent of pragmatism, died of heart disease to-day at his Summer home here. Prof. James, who was 68 years old, had been in a critical condition since his arrival at Quebec from Europe a week ago. This morning he took a decided turn for the worse, lapsing into unconsciousness about noon. He died three hours later, surrounded by his wife, daughter, son, and his brother, Henry James, the author. It was to be at the side of the sick bed of his brother Henry that Prof. James several months ago went abroad. He watched over his brother until he recovered, then the two made a joint tour through Europe. In one of the Continental cities Prof. James was attacked by heart disease. Treating the matter lightly, he continued his travels until his condition became more alarming, and he turned his steps homeward. With his brother he arrived at Quebec on Aug. 19. His son met him there and brought him immediately to his Summer home here. During the week the attending physicians did not see any cause for immediate fears, although they told the family that their patient was very ill. This morning Prof. James complained of severe pains, and then gradually lapsed into unconsciousness. Prof. James was an active member of the Faculty of Harvard University from 1872 to 1907, when he announced his retirement in order to devote himself to his writing. A silver loving cup was given to him by the advanced students in philosophy when he met his classes for the last time on Jan. 22, 1907. It was announced then, however, that he was not severing his connection with the Faculty entirely, but would merely retire from his lecture room work. The home of Prof. James was on Irving Street, in Old Cambridge, a stone's throw from the college yard. It was there that he wrote his "Principles of Psychology," which brought him much fame and became a standard text book for university use. It appeared in 1890, after twelve years of introspective experimentation upon the physiology of the mind. The book practically founded the modern science of psychology in America, although some experimental work had been done along the same line in Europe. Prof. James was one of the group of men who came under the inspiring influence of Darwin's pupil, Louis Agassiz, who started him out in a career as a zoologist before his introspective turn of mind had led him into lines of mental investigation. The early youth of Prof. James was spent in New York, where he was born Jan. 11, 1842. His father, Henry James, a Swedenborgian minister, and a well-known writer upon Swedenborg, was characterized by James Russell Lowell as "the best talker in America." The son was not physically strong as a youth, and was sent to England together with his brother, Henry James, Jr., the now famous novelist. Upon returning to America in the early '60s young James entered the Lawrence Scientific School at Harvard. In 1865 he went to Brazil with the Agassiz expedition, and specialized in the study of plants and fishes. He decided, however to abandon this study because, as he put it, he could never get through his "poor head the horribly long drawn-out designations." From the Scientific School he turned to medicine, being graduated from the Harvard Medical School with the degree of M. D. in 1870. In 1872 Prof. James became instructor and later Assistant Professor of Comparative Anatomy and Physiology, a post which he retained until 1880. From 1880 to 1885 he was Assistant Professor of Philosophy; from 1885 to 1889 professor in the same department. He was Professor of Psychology from 1889 to 1897, and Professor of Philosophy from 1897 to 1907. When he first took up his mental studies--it was about the time of his graduation in medicine-- and began to work as an independent investigator, a small ante-room adjoining _arvard laboratory was furnished him, and there he collected sheep's heads and frogs and pursued his study of "physiological psychology." The result in a decade was his famous textbook. In 1880 he wrote for The Atlantic Monthly "Great Men, Great Thoughts, and the Environment," and for a long time was a contributor to The International Journal of Ethics. He was President of the American Psychological Association and of the International Society for Psychical Research. Upon his retirement from active teaching he took up a line of studies seeking "to find a balm for men's souls." He became the chief American advocate of "pragmatism," a trend in philosophical thought which holds that "that is true which works." On July 8 of last year he startled the scientific world by announcing that he had held communication with the spirit of the late Dr. Richard Hodgson. He made a report upon his supposed spiritual communication occupying more than 100 pages in the "Proceedings of the American for Psychical Research," much of the report consisting of alleged verbatim records of his spooky conversation. "I await more facts," he said when questioned about his proofs that it was really Dr. Hodgson who spoke to him, "facts which may not point clearly to a conclusion for fifty or a hundred years." The honorary degrees of Ph.D. and Litt. D. were bestowed upon Prof. James by Padua in 1893; he was made Doctor of Laws by Princeton in 1896; Edinburgh in 1902, and Harvard in 1903. He was Gifford lecturer on natural religion at the University of Edinburgh from 1899 to 1901; a corresponding member of the Institute of France, and of the Royal Prussian Academy of Science, and a member of the National Academy of Sciences. Among his books besides "Principles of Psychology," were "The Will to Believe and Other Essays in Popular Philosophy," "Talks to Teachers on Psychology and to Students on Life's Ideals," "Human Immortality--Two Supposed Objections to the Doctrine," "The Varieties of Religious Experiences," and "Pragmatism--A New Name for Some Old Ways of Thinking." Prof. James were married, and his wife and four children survive him. 29: Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men. Prov.22 chess: ―Charles Chaplin‖ ―Lloyd Bridges‖ Proverbs, chapter 23 1: When thou sittest to eat with a ruler, consider diligently what is before thee: Prov.23 chess: ―mangiare‖ JohnXXIII ―Johannesburg‖: ―Elizabeth Bennet had been obliged , by the scarcity of gentleman, to sit down for two dances‖ [Jane Austen (―Shakespeare‖)] ―While his life was thus jogging easily along‖ [Duff Cooper (―Albert‖)].. tri-athlon mirror Einstein… ―Will you shog off (get away; be off; keep moving)?‖ [SHAKESPEARE: Henry V, II, I (Miranda: ―La camisa negra‖)].....William Shakespeare, the greatest poetic dramatist. The Shakespearian canon comprises the 36 plays of the first Folio(1623), which include collaborative contributions that cannot be determined with certainty; the Sonnets, The Rape of Lucrece, Venus and Adonis, a few lyrics and the 16 lines contributed to the play of Sir Thomas More. The theory that Shakespeare was not the writer of the works attributed to him, based on the assumption that he did not posses the knowledge and culture revealed in those works, was first put forward by Herbert Lawrence in 1769. In 1857 William Henry Smith suggested that the only writer of that age competent to produce such writings was francis Bacon, thus the Baconian theory began its lengthy career. In 1887 Ignatius Donnelly published The Great Cryptogram which proessed to show that cryptograms in the plays revealed Bacon as the undoubted author, and the crytographic method was further advanced by Sir edwin Durning-Lawrence. The Baconians still persist and others have put forward many additional candidates, including a distributist school of thought which asigns shakespeare‘s work to a team of seven writers. VINO: ―Can any man have a higher notion of the rule of right, and the eternal fitness of things? FIELDING: Tom Jones, Bk.IV,ch.iv Eucharist(Gr. eucharistos, grateful).An ancient name for the Lord‟s Supper, Holy Communion, or MASS; also the consecrated Elements in the Communion. Literally a thank-offering. Our Lord gave thanks before giving the bread and wine to His disciples at the LAST SUPPER………………… Estotiland: an imaginary tract of land near the Arctic Circle in North America, said to have been discovered by John Scalve, a pole. It is mentioned and shown in Peter Heyin‘s Microcosmos (1622). The snow / From cold Estotiland. MILTON: Paradise Lost,x, 685 ……..Ethon (Guatimala) Etesian Wind: the eagle or vulture that gnawed the liver of Prometheus: ―And he who rules the raging wind, / To thee, O sacred ship, be kind; / And gentle breezes fill thy sails, / supplying soft Etesian gales.‖ DRYDEN: Tr. of Horace‟s Odes, I, 3 PREFACE. n Introduction to the Study of Robert Browning's Poetry by Hiram Corson, LL.D., The purpose of the present volume is to afford some aid and guidance in the study of Robert Browning's Poetry, which, being the most complexly subjective of all English poetry, is, for that reason alone, the most difficult. And then the poet's favorite art-form, the dramatic, or, rather, psychologic, monologue, which is quite original with himself, and peculiarly adapted to the constitution of his genius and to the revelation of themselves by the several "dramatis personae", presents certain structural difficulties, but difficulties which, with an increased familiarity, grow less and less. The exposition presented in the Introduction, of its constitution and skilful management, and the Arguments given of the several poems included in the volume, will, it is hoped, reduce, if not altogether remove, the difficulties of this kind. In the same section of the Introduction, certain peculiarities of the poet's diction, which sometimes give a check to the reader's understanding of a passage, are presented and illustrated. I think it not necessary to offer any apology for my going all the way back to Chaucer, and noting the Ebb and Flow in English Poetry down to the present time, of the spirituality which constitutes the real life of poetry, and which should, as far as possible, be brought to the consciousness and appreciation of students. What I mean by spirituality is explained in my treatment of the subject. The degree to which poetry is quickened with it should always enter into an estimate of its absolute worth. It is that, indeed, which constitutes its absolute worth. The weight of thought conveyed, whatever that be, will not compensate for the absence of it. The study of poetry, in our institutions of learning, so far as I Prov.23 have taken note of it, and the education induced thereby, are almost purely intellectual. The student's spiritual nature is left to take care of itself; and the consequence is that he becomes, at best, only a thinking and analyzing machine. The spiritual claims of the study of poetry are especially demanded in the case of Browning's poetry. Browning is generally and truly regarded as the most intellectual of poets. No poetry in English literature, or in any literature, is more charged with discursive thought than his. But he is, at the same time, the most spiritual and transcendental of poets, the "subtlest assertor of the Soul in Song". His thought is never an end to itself, but is always subservient to an ulterior spiritual end -- always directed towards "a presentment of the correspondency of the universe to Deity, of the natural to the spiritual, and of the actual to the ideal"; and it is all-important that students should be awakened, and made, as far as possible, responsive to this spiritual end. The sections of the Introduction on Personality and Art were read before the Browning Society of London, in June, 1882. I have seen no reason for changing or modifying, in any respect, the views therein expressed. The idea of personality as a quickening, regenerating power, and the idea of art as an intermediate agency of personality, are, perhaps, the most reiterated (implicitly, not explicitly) in Browning's poetry, and lead up to the dominant idea of Christianity, the idea of a Divine Personality; the idea that the soul, to use an expression from his earliest poem, `Pauline', must "rest beneath some better essence than itself in weakness". The notes to the poems will be found, I trust, to cover all points and features of the text which require explanation and elucidation. I have not, at any rate, wittingly passed by any real difficulties. Whether my explanations and interpretations will in all cases be acceptable, remains to be seen. Hiram Corson. Cascadilla Cottage, Ithaca, N.Y. September, 1886. 2: And put a knife to thy throat, if thou be a man given to appetite. Prov.23 chess:… ―web‖ (spider) ―Manchester‖ (walled city: ciudad amurallada): Cottonopolis: Manchester, the headquarters of cotton manufacture; Great Britain largest single export during the 19th century. ―Management‖: manage: (―Rancho del Cielo‖ ―cottage loaf‖: a loaf of bread in two round lumps, the smallest being on top, and baked with a good crust. ) to direct or control the use of; handle, wield or use (a tool, machine , or weapon) weapon: ―women that passion has worn / as the tide wears the dove-gray sands‖ [Yeats (―Mañana‖)] Guatemala:.Ethon (Guatimala) Etesian Wind: the eagle or vulture that gnawed the liver of Prometheus: ―And he who rules the raging wind, / To thee, O sacred ship, be kind; / And gentle breezes fill thy sails, / supplying soft Etesian gales.‖ DRYDEN: Tr. of Horace‟s Odes, I, 3 Prov.27:19 As in water face answereth to face, so the heart of man to man. Job: It was her job to get her younger brother ready for school….Jocasta: a Theban queen who unknowingly married her own son, Oedipus. Prov.23 3: Be not desirous of his dainties: for they are deceitful meat. chess: volcanic: lava pus Prov.23 4: Labour not to be rich: cease from thine own wisdom. Prov.23 chess : mirror: Merlin‘s magic mirror: given by Merlin to King Ryence. It informed the king of treason, secret plots, and projected invasions [Spenser : The Faerie Queene, III, ii (―Mt. St. Helen: Penelope‖ see Vulcan‘s mirror)]…..Iona: an island 6 square miles in area, of the southern Inner Hebrides, Scotland; site of St. Columba‘s abbey…..Iodine: symbol I At.#53 French iode from Greek iodes meaning violet-colored : a lustrous, grayish-black, corrosive, poizonouz halogen element having radioactive isotopes, especially I 131, used as tracers and in thyroid disease diagnosis and therapy, and compounds used as germicides, antiseptics and dyes…..Annie Oakley: a complimentary ticket of admittance; a free ticket or pass [After Annie Oakley, from the association of the punched ticket with one of her bullet ridden targets]…………. ―candy apple‖: “The short and simple annals of the poor” [Gray (―candy apple‖)] Prov.23 5: Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven. Prov.23 chess : Reynard‘s magic mirror: this mirror existed only in the brain of Master Fox. He told the queen lion that whoever looked in it could see what was done a mile off. The wood frame was not subject to decay, being made of the same block as King Crampart‘s magic horse. Prov.23 6: Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: chess:…. intérprete: ―the great bed of ware‖: a fourposter bed elevenfeet squarevand capable of holding twelve people; it dates from the 16th century and was formerly at Rye House, Hertfordshire, but in 1931 it came into the posession of the Victoria and Albert Museum…. “Although the sheet were big enough for the bed of Ware in England.” SHAKESPEARE:Twelfth Night,III, ii……. “All women become like their mothers.” [Oscar Wilde (―Mari Trini‖)] “a lovely, sunny country that seemed to beckon them on to the Emerald City” [L. Frank Baum (―Becquerel‖)]………..Samuel Beckett….beaver: a large quatic rodent of the genus Castor having thick brown hair, webbed hind feet adapted for gnawing bark and felling trees used to build dams. Prov.23 7: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. chess: measure: “I have opposed measures, not men” [Lord Chesterfield ( ―Bluebeard‖)] ―Fidel‖ ―wag‖ wager: anything staked or hazarded on the event of a contest . ―Ford‖ ―Don McClean‖ : “drove my chevvy to the levvy , but the levvy was dry” ―Kotex‖ ―Río Azul‖ Prov.23 8: The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words. Prov.23 chess: ―El Gallito‖ : To cock your hat. To set your hat on one side of the head ; to look knowing and pert. Cockney: ―As Frenchmen love to be bold, Flemings to be drunk, Welchmen to be called Britons, and Irish to be coastermongers; so cockneys, especially she cockneys, love not aqua-vitae when ‗tis good for them. DEKKER and WEBSTER: Westward Hoe, II,ii(1607). Prov.23 9: Speak not in the ears of a fool: for he will despise the wisdom of thy words. Prov.23 ANCIENT ENGINEERING ANCIENT ENGINEERING: BAPTISM ALHAMBRA GREAT WALL OF CHINA Medusa 10: Remove not the old landmark; and enter not into the fields of the fatherless: (Prov.23) chess: culture… content … commitment (cultivo) … ―Stonehenge‖: pick-up 11: For their redeemer is mighty; he shall plead their cause with thee. (Prov.23) chess: late Latin: the language of the ancient inhabitants of Latium in Italy and spoken by the ancient Romans (Alba Longa was head of the Latin League and Rome was a colony of Alba Longa). According to one story Latium is from lateo, ―I lie hid‖,and was so called because Saturn lay hid there, when he was driven out of heaven by the gods. (Complex: ―Tapia‖-―Barquero‖-Absolute Vodka) early (ayer-. Day, morning.1. Germanic *airiz in a.Old English aer, before:EARLY,ERE;b. Old Norse ar, before: OR.2. Germanic (superlative) *aristaz in Old English aerest, earliest:ERST ): “I shall beg your patient ear a little longer” [Walton (―Morning‖)] Moravia Morgan Morelia original sin (Wyatt Earp) (Earth) ―gallo pinto‖ 12: Apply thine heart unto instruction, and thine ears to the words of knowledge. (Prov.23) chess: Hadrian Wall 13: Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. (Prov.23) chess: caduceus Pavas: cupellation: a refining process for nonoxidizing metals, such as silver and gold, in which the components of a metallic mixture oxidized at high temperature are separated by absorption into the walls of a cupel (a small, shallow, porous vessel used in assaying to separate precious metals from less valuable elements such as lead ) Curie (Irene) curfew cure curare curassow Curacao doctor (―Albert of Cologne) medicine: Two Years before the Mast. Chapter I Departure THE FOURTEENTH of August was the day fixed upon for the sailing of the brig Pilgrim on her voyage from Boston round Cape Horn to the western coast of North America. As she was to get under weigh early in the afternoon, I made my appearance on board at twelve o‘clock, in full sea-rig, and with my chest, containing an outfit for a two or three years‘ voyage, which I had undertaken from a determination to cure, if possible, by an entire change of life, and by a long absence from books and study, a weakness of the eyes, which had obliged me to give up my pursuits, and which no medical aid seemed likely to cure. 14: Thou shalt beat him with the rod, and shalt deliver his soul from hell. (Prov.23) Chess: VICTORIA SILVSTEDT SIOUX FALLS CID CAMPEADOR: ―And again great frowning Stoker Dracula Ch.1 Jonathan Harker‘s Journal rocks guarded us boldly on either side.‖- Bram 15: My son, if thine heart be wise, my heart shall rejoice, even mine. (Prov.23) Chess: domino don Donald Doncaster Ps.26:6 ―I will wash mine hands in innocency: so will I compass thine altar, O LORD:‖ 16: Yea, my reins shall rejoice, when thy lips speak right things. (Prov.23) chess: ―gallo pinto‖ 17: Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long. (Prov.23) chess: window(win): Wind River Range: a mountain range in west-west central Wyoming, part of the Rocky Mountain system. Highest elevation , Gannett Peak 13,785 feet…Wiltshire: a sheep of a breed originating in England, characterized by a long head and pure white fleece … ―wq: wikipedia‖….ventana…winch: ... manivela: “his brain wilted from hitherto unprecedented weariness” [Vladimir Nabokov (―winch: Victoria Falls‖)] …torno: ―Did I not tell you they were windmills, and that nobody could think otherwise, unless he had also windmills in his head?‖ [CERVANTES: Don Quixote,Pt.I (―Duty‖)] William Wordsworth Ode to Duty Jam non consilio bonus, sed more eo perductus, ut non tantum recte facere possim, sed nisi recte facere.. STERN Daughter of the Voice of God! O Duty! if that name thou love, Who art a light to guide, a rod To check the erring and reprove; Thou, who art victory and law When empty terrors overawe; From vain temptations dost set free; And calm'st the weary strife of frail humanity! There are who ask not if thine eye Be on them; who, in love and truth, Where no misgiving is, rely Upon the genial sense of youth: Glad hearts! without reproach or blot; Who do thy work, and know it not: O, if through confidence misplaced They fail, thy saving arms, dread Power! around them cast. Serene will be our days and bright, And happy will our nature be, When love is an unerring light, And joy its own security. And they a blissful course may hold Even now, who, not unwisely bold, Live in the spirit of this creed; Yet seek thy firm support, according to their need. I, loving freedom, and untried; No sport of every random gust, Yet being to myself a guide, Too blindly have reposed my trust: And oft, when in my heart was heard Thy timely mandate, I deferr'd The task, in smoother walks to stray; But thee I now would serve more strictly, if I may. Through no disturbance of my soul, Or strong compunction in me wrought, I supplicate for thy control; But in the quietness of thought. Me this uncharter'd freedom tires; I feel the weight of chance-desires; My hopes no more must change their name, I long for a repose that ever is the same. Yet not the less would I throughout Still act according to the voice Of my own wish; and feel past doubt That my submissiveness was choice: Not seeking in the school of pride For 'precepts over dignified,' Denial and restraint I prize No farther than they breed a second Will more wise. Stern Lawgiver! yet thou dost wear The Godhead's most benignant grace; Nor know we anything so fair As is the smile upon thy face: Flowers laugh before thee on their beds, And fragrance in thy footing treads; Thou dost preserve the stars from wrong; And the most ancient heavens, through Thee, are fresh and strong. To humbler functions, awful Power! I call thee: I myself commend Unto thy guidance from this hour; O, let my weakness have an end! Give unto me, made lowly wise, The spirit of self-sacrifice; The confidence of reason give; And in the light of truth thy bondman let me live! …..Windbreaker: ―Hotel in Dubai (Seven Stars)‖; ―Rafa Nadal: Olive Winchester‖……Victoria Falls…Vieques Island (Crab Island) 18: For surely there is an end; and thine expectation shall not be cut off. (Prov.23) chess: wire: ―electrodomestics‖ ―LG‖ …. wear: ―iron:plancha‖ “Her lone little room, full of caliginous corners and nooks” [Bulwer-Lytton (―Iron Maiden of Nuremberg: Shakira‖) (Toronto means in the Huron indian language place of meeting)] ware: warehouse “Jay‟s father was the one barrier between them” [James Agee (―Sir James Matthew Barrie : Barranquilla‖)]. work: Jimmy Carter; Sir George Etienne Cartier; cartography “Life and death are at war within us” [Thomas Merton (―Cartagena‖)] “The wanton troopers riding by / Have shot my Faun and it will die” [Marvell (―Screwdriver‖)] … Bartholomew (Nathanael) 19: Hear thou, my son, and be wise, and guide thine heart in the way. (Prov.23) Chess: ―two conflicting models of generative grammar‖ [Noam Chomsky (―Passarela: Chuzos &Blondes‖)] Ps.26:4 ―I have not sat with vain persons, neither will I go in with dissemblers.‖ 20: Be not among winebibbers; among riotous eaters of flesh: (Prov.23) chess: stock : RICHARD HENRY DANA, the second of that name, was born in Cambridge, Massachusetts, August 1, 1815. He came of a stock that had resided there since the days of the early settlements; his grandfather, Francis Dana, had been the first American minister to Russia and later became Chief Justice of the Supreme Court of Massachusetts; his father was distinguished as a man of letters. He entered Harvard College in 1831; but near the beginning of his third year an attack of measles left his eyesight so weak that study was impossible. Tired of the tedium of a slow convalescence, he decided on a sea voyage; and choosing to go as a sailor rather than a passenger, he shipped from Boston on August 14, 1834, on the brig ―Pilgrim,‖ bound for the coast of California. His experiences for the next two years form the subject of the present volume. Richard Henry Dana, Jr. (1815–1882). Two Years before the Mast. Stockholm (James Bond) Chess: ―The apartment into which we were shown was perfectly elegant and modern‖ [Goldsmith (―Swiss Travel‖)] Ps. 26:3 ―For thy lovingkindness is before mine eyes: and I have walked in thy truth.‖ 21: For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags. (Prov.23) chess: martin “James O‟Neill...was a martinet about his children‟s schooling.” [B.and A. Gelb (―Fort-de-France‖)] ―surfer‖ ―I Walk the Line‖ 22: Hearken unto thy father that begat thee, and despise not thy mother when she is old. (Prov.23) chess: Martinique: cap. Fort-de-France January fork: 23: Buy the truth, and sell it not; also wisdom, and instruction, and understanding. (Prov.23) chess: 24: The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him. (Prov.23) 25: Thy father and thy mother shall be glad, and she that bare thee shall rejoice. (Prov.23) 26: My son, give me thine heart, and let thine eyes observe my ways. (Prov.23) 27: For a whore is a deep ditch; and a strange woman is a narrow pit. (Prov.23) chess: ―Palenque‖ ―Arena‖ ―Winchester‖ ―the arduous work of preparing a Dictionary of the English Language‖ [Macaulay (―Turner‖)] ―there is an area for business ,and an area for friends‖ [Richard Condon (―Barranca‖)] 28: She also lieth in wait as for a prey, and increaseth the transgressors among men. (Prov.23) 29: Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? (Prov.23) Chess : ―The modern mode of traveling cannot compare with the old mail-coach system in grandeur and power” [DeQuincey (Simply Red)] Ps.26:2 ―Examine me, O LORD, and prove me; try my reins and my heart.‖ (Prov.23) Matt 23:39: For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. ―It‘s there / within you / though the key‘s missing‖ [Denise Levertov (―Coronado‖)] Prov.23 chess: ―theatre‖: ―es quizá un error suponer que puedan inventarse metáforas. Las verdaderas, las que formulan íntimas conexiones entre una imagen y otra, han existido siempre; las que aún podemos inventar son las falsas, las que no vale la pena inventar. Ésta que digo es la que asimila los sueños a una función de teatro. En el siglo XVII, Quevedo la formuló en el principio del Sueño de la muerte ; Luis de Góngora, en el soneto Varia imaginación, donde leemos: “El sueño, autor de representaciones, / en su teatro sobre el viento armado, / sombras suele vestir de bulto bello.” JLB:Otras Inquisiciones NATHANIEL HAWTHORNE ―drama‖ ―hollywood : Ilex aquifolia‖ witch hazel: Hamamelis virginiana “Humor is, as it were, the growth of nature and accident; wit is the product of art and fancy” [ Hazlitt (―Spider‖)] witchcraft Prov.23 30: They that tarry long at the wine; they that go to seek mixed wine. (Prov.23) chess: Tarsus Cape Hatteras Tarahumara tarantula 31: Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. (Prov.23) Chess: ―coeur‖ 32: At the last it biteth like a serpent, and stingeth like an adder. (Prov.23) 33: Thine eyes shall behold strange women, and thine heart shall utter perverse things. (Prov.23) chess: Venus: ―Her silence …is a sign that she has a weapon‖ [ J.P. Donleavy (―Soplo‖)] signify viernes Barbara: ―The change from the tight dress coat, silk cap and kid gloves of an undergraduate at Cambridge, to the loose duck trowsers, checked shirt and tarpaulin hat of a sailor, though somewhat of a transformation, was soon made, and I supposed that I should pass very well for a jack tar. But it is impossible to deceive the practised eye in these matters; and while I supposed myself to be looking as salt as Neptune himself, I was, no doubt, known for a landsman by every one on board as soon as I hove in sight‖ Richard Henry Dana, Jr. (1815–1882). Two Years before the Mast. Chapter I Departure 34: Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. (Prov.23) chess: ―Pablo Picasso‖ http://webpersonal.uma.es/~JAMOLERO/historia/txt_011.htm el naufragio de la fragata Gneisenau (16 de diciembre 1900 alemana) frente a las costas de Málaga, la fragata de 2843 toneladas, 14 cañones y 470 tripulantes comandada por Kretschmann. Anclada frente a Málaga para recoger al embajador alemán que regresaba de Marruecos, desoyó las recomendaciones de las autoridades de Marina para fondear nave en el puerto. Prov.23 35: They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. Prov.23 chess: ―Angelica‖ Proverbs, chapter 24 1: Be not thou envious against evil men, neither desire to be with them. (Prov. 24) chess: ―mouse‖ ―Sheraton‖ ―royal purple dye‖ : Murex: ―Haste to Pluto murky abode” [Cowper (―Manolete‖)] ―Murillo‖ marañón‖ ―cashew‖ ―Munich‖ “Four little Japanese waitresses were murdering the English language at the counter” [Alan R. Bosworth (―Bartolomé Esteban Murillo‖)] ―The Color Purple‖ ―The Rollingstones‖ ―Aerosmith‖ ―Leda‖: Jupiter came to her in the guise of a swan when she was bathing, and in due time she brought forth two eggs, from one of which came Castor and Clytemnestra, and from the other Pollux and Helen. Leda Bible see Ph.& Fable : Hebrews 3:17 ―But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness? …lee: the side or quarter away from the direction from which the wind blows…..Via : “His mind was ever riveted to his profession” [Edward Brenton (―Veracruz‖)] remache Veracruz Beirut verandah ―Ventura Highway‖ : “the glorious language and high metaphors of St. Paul‖ [Walton (―Freeway‖)] ―Próspero Fernández‖ ―Bernardo Soto‖ ―Florencio del Castillo‖ 2: For their heart studieth destruction, and their lips talk of mischief. (Prov. 24) chess: ―camisa‖ ―T-shirt‖ ―Camisardo‖: a night attack; so called because the atacking party wore a camise or camisard over their armour, both to conceal it, and that they might better recognize each other in the dark. ―Santa Cruz:Belén:Nicoya‖ (Guanacaste) ―Santa Cruz, Ca.: ―la camisa negra‖: ―Jaguar‖ On April 1796, by order of the Viceroy of New Spain Miguel de la Grúa Talamanca y Branciforte, marqués de Branciforte, Captain Pere d'Alberní, and his First Free Company of Volunteers of Catalonia, a 72-men irregular unit serving the Spanish Crown, were moved to California to take care of the Spanish military garrisons of Monterrey, Santa Bárbara, San Diego and San Francisco. ……By the 1820s Mexico had assumed control of the area and within the next twenty years, Americans began to arrive in great numbers. California became a state in 1850, and Santa Cruz County was created in 1850 as one of the twenty-seven original counties. ―Mick Jaegger‖ : Sidney‘s influence on future writers could also be analyzed from the standpoint of his handling of the utilitarian viewpoint. The utilitarian view of rhetoric can be traced from Sophists, Joseph Justus Scaliger, Petrus Ramus and humanists to Sidney (Bear 11). For instance, Sidney, following Aristotle, writes that praxis (human action) is tantamount to gnosis (knowledge). Men drawn to music, astronomy, philosophy and so forth all direct themselves to "the highest end of the mistress knowledge, by the Greeks called architectonike" (literarlly, "of or for a master builder")," which stands, according to Sidney, "in the knowledge of a man's self, in the ethic and political consideration, with the end of well doing and not of well knowing only" (Leitch "Sidney" 333). Sidney‘s program of literary reform concerns the connection between art and virtue (Mitsi 6). One of the themes of the Apology is the insufficiency of simply presenting virtue as a precept; the poet must move men to virtuous action (Craig 123). Poetry can lead to virtuous action. Action relates to experience. From Sidney, the utilitarian view of rhetoric can be traced to Coleridge's criticism, and for instance, to the reaction to the Enlightenment (Bear 11). Coleridge's brief treatise On Poesy or Art sets forth a theory of imitation which bears a remarkable resemblance to that of Sidney (Mack 131). 3: Through wisdom is an house builded; and by understanding it is established: chess: ―London Rome‖ ―Pedro Infante‖ ―Whitney Houston‖ ―Harry Belafonte‖ ―Bobby Brown‖ SONG CANCIÓN ―S‖ ―La literatura empieza por la poesía, y la poesía por la épica; es como si antes de hablar, el hombre cantara.‖ JLB : LAS KENNINGAR ―I want the seals of power and place,/The ensigns of command,/Charged by the people's unbought grace,/To rule my native land‖ (John Quincy Adams). Easter island, fools' paradise Ronald Wright (Prov 24) We might think that in such a limited place where, from the height of Terevaka, islanders could survey their whole world at a glance, steps would have been taken to halt the cutting, to protect the saplings, to replant. We might think that as trees became scarce, the erection of statues would have been curtailed, and timber reserved for essential purposes such as boatbuilding and roofing. But that is not what happened. The people who felled the last tree could see it was the last, could know with complete certainty that there would never be another. And they felled it anyway. Conviene decir lo siguiente: en el inicio de todas las literaturas del mundo, y seguramente en el final, estuvo (o estará) el pensamiento. En el origen del pensamiento, y en su fin, estuvo (y estará) la literatura. En parte, porque toda creación nace de un anhelo secreto que busca introducir arquetipos esenciales; en parte, porque todo pensamiento define su expresión como una necesidad de creación y de unidad preestablecida. Baudelaire, al hablar de la poesía, dijo que únicamente este género otorga a las cosas "l‘ecletance verité de leur harmonie native" (la verdad deslumbrante de su armonía nativa). Martin Heidegger (Carta sobre el Humanismo) escribió que "el lenguaje es la casa del ser. En su vivienda mora el hombre. Los pensadores y los poetas son los vigilantes de esta vivienda". Gaston Bachelard, el intuitivo Bachelard, dijo que la poesía "es una metafísica instantánea". Ciertamente, la poesía, género que fue de principio y tal vez lo será de cierre, fue principalmente poesía cosmogónica, teológica y necesariamente filosófica desde su primer momento. La filosofía fue, asimismo, cosmogónica, teológica y necesariamente poética. El poeta era un ser sagrado, alguien capaz de recuperar la virtud mágica del lenguaje, alguien capaz de consolidar una memoria que identificaba proyectos vitales; el filósofo era una suerte de guía infalible, un hombre con el poder de discernir la compleja e intacta condición del vértigo de las cosas en una época en que todo era un dios o un sueño de los dioses. 4: And by knowledge shall the chambers be filled with all precious and pleasant riches. (Prov 24) Chess : ―Augusta‖ ―Costa Rica‖ "Stephen" "Three Peaks" "Manhattan" ―Raphael‖ ―Philips‖ ―Captain James Cook‖ ―an immoderate display of emotion that scarcely augured well for married happiness‖ [Philip Horton (―Luminosity‖)] Captain Cook later confirmed the island‘s desolation, finding: ―no wood for fuel; nor any fresh water worth taking on board‖. He described the islanders‘ tiny canoes, made from scraps of driftwood stitched together like shoe-leather, as the worst in the Pacific. Nature, he concluded, had ―been exceedingly sparing of her favours to this spot‖. The great mystery of Easter Island that struck all early visitors was not just that these colossal statues stood in such a tiny and remote corner of the world, but that the stones seemed to have been put there without tackle, as if set down from the sky. The Spaniard who attributed the marvels of Inca architecture to the Devil was merely unable to recognize another culture‘s achievements. But even scientific observers could not, at first, account for the megaliths of Easter Island. The figures stood there mockingly, defying common sense……..We now know the answer to the riddle, and it is a chilling one. Pace Captain Cook, nature had not been unusually stingy with her favours. Pollen studies of the island‘s crater lakes have shown that it was once well watered and green, with rich volcanic soil supporting thick woods of the Chilean wine palm, a fine timber that can grow as tall as an oak….All shade vanished from the land except the hard-edged shadows cast by the petrified ancestors, whom the people loved all the more because they made them feel less alone. For a generation or so there was enough old lumber to haul the great stones and still keep a few canoes seaworthy for deep water. But the day came when the last good boat was gone. The people then knew there would be little seafood and – worse – no way of escape. The word for wood, rakau, became the dearest in their language. Wars broke out over ancient planks and worm-eaten bits of jetsam. They ate all their dogs, and nearly all the nesting birds; and the unbearable stillness of the place deepened with animal silences. There was nothing left now but the moai, the stone giants who had devoured the land. And still these promised the return of plenty if only the people would keep faith and honour them with increase. 5: A wise man is strong; yea, a man of knowledge increaseth strength. (Prov 24) Chess: ―tower‖ ―Eric Clapton and Jessica Alba y ciertos ecos andinos‖ : Entre los hindúes, la poesía era un lenguaje cifrado que permitía, por medio de la dhvani, o resonancia, la transmisión de arquetipos o esencias de la realidad. Dhvani no era el sonido ni el sentido: la palabra daba el sabor de lo instantáneo, fomentaba un halo sobre los objetos. Una teoría vedanta recuerda que de los ocho sabores el primero es de la comicidad, que sólo puede obtenerse si se piensa en el color blanco hasta ver en este color una emanación demoníaca. De este sabor proceden el ingenio, el ultraje, la estupidez, la risa y el sueño. Acaso algo de eso hubo en el Mahabharata, que contiene un episodio llamado Bhagavad Gita (Canto del Señor), en el que un testigo narra a un rey el diálogo entre Krishna y Arjuna. Esa inefable conversación entre un rey y un dios, es una de las experiencias filosóficas y poéticas más relevantes que pueda tener un lector en su vida .BORGES Y LA CRÍTICA DE LA RAZÓN SÚBITA (*)Fernando Báez Borges y la crítica de la razón súbita 6: For by wise counsel thou shalt make thy war: and in multitude of counsellers there is safety. (Prov 24) Chess : ―Blue Cheese‖ ―lampara‖ ―neutrality‖ ―paintball‖ ―Horseshoe‖ ―Jaco Beach‖ law ―lipids‖ Lipids are broadly defined as any fat-soluble (lipophilic), naturally-occurring molecule, such as fats, oils, waxes, cholesterol, sterols, fat-soluble vitamins (such as vitamins A, D, E and K), monoglycerides, diglycerides, phospholipids, and others. The main biological functions of lipids include energy storage, acting as structural components of cell membranes, and participating as important signaling molecules. All Lipids are hydrophobic: that‘s the one property they have in common. This group of molecules includes fats and oils, waxes, phospholipids, steroids (like cholesterol), and some other related compounds. Fats and oils are made from two kinds of molecules: glycerol (a type of alcohol with a hydroxyl group on each of its three carbons) and three fatty acids joined by dehydration synthesis. Since there are three fatty acids attached, these are known as triglycerides. ―Bread‖ and pastries from a ―bread factory‖ often contain mono- and diglycerides as ―dough conditioners.‖ Can you figure out what these molecules would look like? The main distinction between fats and oils is whether they‘re solid or liquid at room temperature, and this, as we‘ll soon see, is based on differences in the structures of the fatty acids they contain. 7: Wisdom is too high for a fool: he openeth not his mouth in the gate. (Prov 24) Chess: ―Eagle‖ ―24/7‖ ―Ben‖ ―Rolls Royce‖ ―vert-igo‖ (green fig) xg: ―geeks‖? ―coloring book‖ ―traffic‖ ―dragon‖ ―por la música, misteriosa forma del tiempo‖ JLB ―la zorra y las uvas‖ ―paintball: The art and theories of Cézanne prefigured the cubist school of art: „La Arlesiana‟ „monkey‟ ‖ “the fierce thunders roar me their music” [Ezra Pound (―sirocco‖)] “None of them…would have cared a fig the more for me” [ Hawthorne(―Scarlet Letter‖)] ―Henry Fielding‖ ―Greenwich mean time‖ ―Martin Heidegger (Carta sobre el Humanismo) escribió que "el lenguaje es la casa del ser. En su vivienda mora el hombre. Los pensadores y los poetas son los vigilantes de esta vivienda".‖ Conviene decir lo siguiente: en el inicio de todas las literaturas del mundo, y seguramente en el final, estuvo (o estará) el pensamiento. En el origen del pensamiento, y en su fin, estuvo (y estará) la literatura. En parte, porque toda creación nace de un anhelo secreto que busca introducir arquetipos esenciales; en parte, porque todo pensamiento define su expresión como una necesidad de creación y de unidad preestablecida. Baudelaire, al hablar de la poesía, dijo que únicamente este género otorga a las cosas "l‘ecletance verité de leur harmonie native" (la verdad deslumbrante de su armonía nativa). Martin Heidegger (Carta sobre el Humanismo) escribió que "el lenguaje es la casa del ser. En su vivienda mora el hombre. Los pensadores y los poetas son los vigilantes de esta vivienda". Gaston Bachelard, el intuitivo Bachelard, dijo que la poesía "es una metafísica instantánea". Ciertamente, la poesía, género que fue de principio y tal vez lo será de cierre, fue principalmente poesía cosmogónica, teológica y necesariamente filosófica desde su primer momento. La filosofía fue, asimismo, cosmogónica, teológica y necesariamente poética. El poeta era un ser sagrado, alguien capaz de recuperar la virtud mágica del lenguaje, alguien capaz de consolidar una memoria que identificaba proyectos vitales; el filósofo era una suerte de guía infalible, un hombre con el poder de discernir la compleja e intacta condición del vértigo de las cosas en una época en que todo era un dios o un sueño de los dioses. Fernando Báez Universidad de los Andes Fernando Baez La salvación Adolfo Bioy Casares Ésta es una historia de tiempos y de reinos pretéritos. El escultor paseaba con el tirano por los jardines del palacio. Más allá del laberinto para los extranjeros ilustres, en el extremo de la alameda de los filósofos decapitados, el escultor presentó su última obra: una náyade que era una fuente. Mientras abundaba en explicaciones técnicas y disfrutaba de la embriaguez del triunfo, el artista advirtió en el hermoso rostro de su protector una sombra amenazadora. Comprendió la causa. "¿Cómo un ser tan ínfimo" -sin duda estaba pensando el tirano- "es capaz de lo que yo, pastor de pueblos, soy incapaz?" Entonces un pájaro, que bebía en la fuente, huyó alborozado por el aire y el escultor discurrió la idea que lo salvaría. "Por humildes que sean" -dijo indicando al pájaro- "hay que reconocer que vuelan mejor que nosotros". 8: He that deviseth to do evil shall be called a mischievous person. (Prov 24) Chess: ―energy‖ ―Corobici Power Plant‖ ―TVA‖ ―Cariblanco‖ ―traje de novia‖ ―parchment‖ ―Phillips‖ ―Chanson‖ ―Blanco‖ book: boca ―librería: Liberia‖ ―The Librarian‖ Ambroise Paré : French surgeon, introduced the technique of ligature of arteries. Power Plants (hydroelectric) C.R. Plantas Hidroeléctricas en Costa Rica Domingo, 23 de Noviembre de 2008 por La GaritaPrimera planta construida por el ICE el 28 de abril de 1958. Testimonio de un admirable esfuerzo nacional que nos debe llenar de orgullo y satisfacción a todos los costarricenses. Está ubicada en Alajuela, entre La Garita y Turrúcares y utiliza las aguas del río Grande de San Ramón. Constaba de dos unidades idénticas de 30 000 kW que fueron sustituidas en el 2003 por una de mayor eficiencia, con una capacidad de 37 360 kW. El 15 de julio de 1987 entra en operación el Proyecto Hidroeléctrico Ventanas Garita, que es la primera de las dos unidades idénticas de la ampliación de La Garita. Utiliza las aguas de los ríos Virilla y Ciruelas y tiene una potencia de 97 380kW. Río Macho Construida el 1 de junio de 1963, ubicada en el valle de Orosi en Paraíso de Cartago. Utiliza los ríos Macho y Grande de Tapantí, que al unirse originan el río Reventazón. La potencia es de 30 000 kW, con dos unidades idénticas. En 1972 se concluye el Proyecto Hidroeléctrico Tapantí que es la primera ampliación de la planta Río Macho con la incorporación de las unidades 3 y 4 y con ello la potencia de dicha planta asciende a 90 000kW. Con esta ampliación al embalse de Río Macho llamado El Llano, se le adicionan las aguas de los ríos Tapantí, Porras, Humo y Villegas. Se debe agregar que, entre 1976 y 1978 se lleva a cabo la instalación de la primera unidad, y su potencia asciende 100 800k y por último se instala la tercera unidad con una potencia superior a 120 000 kW. Cachí Entra en operación el 7 de mayo de 1966. Consta de dos unidades idénticas con una potencia conjunta de 64 000kW. Está ubicada en Cartago, entre Cachí de Paraíso y Bajos del Congo de Tucurrique. Utiliza las aguas del río Reventazón. Esta planta tiene la particularidad de que ofrece atractivos turísticos y de pesca que constituyen beneficios adicionales para la zona. Arenal Entra en operación el 9 de diciembre de 1978. Se encuentra ubicada en Tilarán, Guanacaste. Tiene tres unidades idénticas con una potencia conjunta de 157 398kW y almacena las aguas de los ríos Arenal, Aguas Gatas, Caño negro, Chiquito y otros de menor importancia. Es importante mencionar que en su fase de construcción originó una enorme transformación en las condiciones sociales y geográficas de la zona comprendida entre la presa Sangregado, cerca del volcán Arenal en La Fortuna de San Carlos y la zona aledaña a la antigua laguna de Arenal en Tilarán, de Guanacaste. La creación del embalse obligó a reubicar las poblaciones Arenal y Tronadora, mediante un proceso único en la historia y que además tuvo un gran éxito. Ingeniero Miguel Pablo Dengo (Corobici)Entra en operación el 20 de marzo de 1982. Pertenece a la segunda etapa del Complejo Hidroeléctrico Arenal. Está ubicada cerca de Cañas, Guanacaste. Al inicio se llamó Planta Hidroeléctrica Corobicí pero cambia su nombre en memoria del ingeniero Miguel Pablo Dengo, que muere en la represa del Arenal en un accidente en el año 1980. Aprovecha las aguas del río Arenal además de un pequeño aporte del río Santa Rosa. Consta de tres unidades idénticas con una potencia de 174 012kW, siendo la más potente del Sistema Nacional Interconectado. Lic. Alberto Echandi Es una reconstrucción de la antigua planta Nagatac que se realiza en 1990. Está ubicada en Bajo Cambronero en San Ramón de Alajuela y utiliza las aguas del río Barranca. Consta de una unidad de 4 696kW de potencia. Sandillal Entra en operación el 10 de noviembre de 1992. Está ubicada en Cañas, Guanacaste y aprovecha las aguas de Arenal. Consta de dos unidades idénticas con una potencia de 31 978kW. Hay que resaltar que esas aguas se utilizan en un sistema de riego en 28 000 hectáreas que ha dado un gran auge agropecuario a los cantones de Cañas y Bagaces y que pronto cubrirá una mayor extensión para ayudar a que 870 familias se beneficien de este proyecto. Toro l y Toro l l Entraron en operación el 20 de setiembre de 1995, Toro l y el 30 de agosto de 1996, Toro11. Están ubicadas en el cantón de Valverde Vega, en Alajuela, en un lugar llamado Bajos del Toro y las dos emplean las aguas del río Toro en cascada. Cada una tiene dos unidades idénticas . Toro l con una potencia conjunta de 23 206kw y Toro ll con una potencia conjunta de 65 763kW. Angostura Entró en operación el 17 de octubre del 2002. Está ubicada en Turrialba de Cartago y emplea las aguas del río Reventazón. Consta de tres unidades idénticas con una potencia conjunta de 172 203kW. Peñas Blancas Entra en operación en agosto del 2002. Está ubicada entre los cantones de San Ramón y San Carlos, en Alajuela y utiliza las aguas del río Peñas Blancas. Tiene dos unidades idénticas con una potencia conjunta de 38 172kW. Plantas hidroeléctricas del sistema Miller Son cuatro plantas menores que adquiere el ICE el 21 de junio de 1975 y que fueron construidas en la primera mitad del siglo XX por el empresario Bruno Miller. Están ubicadas en La Unión de Cartago en la región de San Ramón. Ellas son : Avance que entra en operación en 1938 con una unidad de 240kW , Puerto Escondido en 1940 con una unidad de 184kW y Los Lotes en 1956 con una unidad de 375kW. Cacao Entra en operación 1928 y está ubicada en Cacao de Tambor en el cantón central de Alajuela. Consta de dos unidades idénticas con una potencia conjunta de 672kW. Primero fue propiedad de la Junta Administrativa de Servicios Eléctricos de Alajuela y luego se traspasó al ICE el 11 de abril de 1981. Pirrís Ubicado entre las regiones de San Carlos de Tarrazú y Llano Bonito de León Cortés, en Los Santos y Bijaguade Aserrí, cerca de Parrita, en el Pacífico Central. Su potencia será de 128kW y se espera que entre en operación en la primera mitad del 2007. Cariblanco Su construcción se iniciará muy pronto. Estará ubicado en Sarapiquí de Heredia y tendrá una potencia de 128 000kW. Empleará las aguas del río Sarapiquí en su cuenca alta. Además de estos dos proyectos, el ICE tiene más de 50 proyectos hidroeléctricos en diversas etapas de estudio. Garabito Se encuentra ubicado en el Distrito 2º Montes de Oro, Cantón 7º Miramar, Provincia de Puntarenas. En este momento el avance programado y real de la obra alcanza el 16%. Su capacidad es entre 120 y 180 MW en Ciclo combinado y se estima que pueda entrar en operación en octubre del 2007. 9: The thought of foolishness is sin: and the scorner is an abomination to men. (Prov 24) chess : ―parasol‖ ―sombrilla‖ ―captain‖ ―Autumn‖ ―Greek Gift : Timeo Danaos et dona ferentes” [(Ecce Homo) ―Creative Visualization‖] ―Present Tense‖ ―THE FIRST day we passed at sea was the Sabbath. As we were just from port, and there was a great deal to be done on board, we were kept at work all day, and at night the watches were set, and everything put into sea order. When we were called aft to be divided into watches, I had a good specimen of the manner of a sea captain. After the division had been made, he gave a short characteristic speech, walking the quarter deck with a cigar in his mouth, and dropping the words out between the puffs.‖ Chapter II First Impressions—―Sail Ho!‖ Richard Henry Dana, Jr. (1815–1882). Two Years before the Mast. ―Greek Gift : Timeo Danaos et dona ferentes” [(Ecce Homo) ―Creative Visualization‖] La cuarta cuestión la da el poema que Borges dedicó a Reyes, donde permite descifrar lo que le debe al elogiar sus virtudes principales. El poema dice: "El vago azar o las precisas leyes que rigen este sueño, el universo, me permitieron compartir un terso trecho del curso con Alfonso Reyes. Supo bien aquel arte que ninguno supo del todo, ni Simbad ni Ulises, que es pasar de un país a otros países y estar íntegramente en cada uno. Si la memoria le clavó su flecha alguna vez, labró con el violento metal del arma el numerosos y lento alejandrino o la afligida endecha. En los trabajos lo asistió la humana esperanza y fue lumbre de su vida dar con el verso que ya no se olvida y renovar la prosa castellana. Más allá del Myo Cid de paso tardo y de la grey que aspira a ser oscura, rastreaba la fugaz literatura hasta los arrabales del lunfardo. En los cinco jardines del Marino se demoró, pero algo en él había inmortal y esencial que prefería el arduo estudio y el deber divino. Prefirió, mejor dicho, los jardines de la meditación, donde Porfirio erigió ante las sombras y el delirio el árbol del Principio y de los Fines. Reyes, la indescifrable providencia que administra lo pródigo y lo parco nos dio a los unos el sector o el arco, pero a ti la total circunferencia. Lo dichoso buscabas o lo triste que ocultan frontispicios y renombres; como el dios del Erígena, quisiste ser nadie para ser todos los hombres. Vastos y delicados esplendores logró tu estilo, esa precisa rosa, y a las guerras de Dios tornó gozosa la sangre militar de tus mayores. ¿Dónde estará (pregunto) el mexicano? ¿Contemplará con el horror de Edipo ante la extraña Esfinge, el Arquetipo inmóvil de la Cara o de la Mano? ¿O errará, como Swedenborg quería, por un orbe más vívido y complejo que el terrenal, que es apenas un reflejo de aquella alta y celeste algarabía? Si (como los imperios de la laca y del ébano enseñan) la memoria labra su íntimo Edén, ya hay en la gloria otro México y otro Cuernavaca. Sabe Dios los colores que la suerte propone al hombre más allá del día; yo ando por estas calles. Todavía muy poco se me alcanza de la muerte. Sólo una cosa sé. Que Alfonso Reyes (dondequiera que el mar lo haya arrojado) se aplicará dichoso y desvelado al otro enigma y a las otras leyes. Al impar tributemos, al diverso las palmas y el clamor de la victoria; no profane mi lágrima este verso que nuestro amor inscribe a su memoria". (*) Conferencia dictada en la Facultad de Humanidades y Educación (Universidad de los Andes) en noviembre de 1999. Fernando Báez. Asesor de Medios del Rector de la Universidad de Los Andes. Autor de "Alejado" y "El Tractatus Coislinianus 10: If thou faint in the day of adversity, thy strength is small.(Prov 24) Chess: bison “Bishop, Bishop Barnabee,/ Tell me when my wedding shall be;/ If it be tomorrow day;/Ope your wings and fly away” from an old Sussex rhyme ―biscocho‖ ―biscuits‖ ―bit‖ ―bird of paradise‖(Paradisaea apoda) ―bird-of-paradise flower‖(Strelitzia reginae) ―auto-cross‖ ―moto-cross‖ weis: to flow I. GermanicOld English wase, mire, mud, in Latin virus , viscum viscous, birdlime II oscure connection to strong smelling animals bison, weasel ―Now, my men, we have begun a long voyage. If we get along well together, we shall have a comfortable time; if we don‘t, we shall have hell afloat.—All you‘ve got to do is to obey your orders and do your duty like men,—then you‘ll fare well enough;—if you don‘t, you‘ll fare hard enough,—I can tell you. If we pull together, you‘ll find me a clever fellow; if we don‘t, you‘ll find me a bloody rascal.—That‘s all I‘ve got to say.— Go below, the larboard watch!‖ Chapter II First Impressions—―Sail Ho!‖ 11: If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; (Prov 24) chess : ―Vision‖ ―banner‖ n. A piece of cloth attached to a staff and used as a standard by a monarch, military commander, or knight. The flag of a nation, state, or army. A piece of cloth bearing a motto or legend, as of a club. A headline spanning the width of a newspaper page. adj. Unusually good; outstanding: a banner year for the company. ―ensign‖ : ―I want the seals of power and place,/The ensigns of command,/Charged by the people's unbought grace,/To rule my native land‖ (John Quincy Adams). ―estandarte‖ 12: If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? (Prov 24) Chess: ―Epistemology‖ ―piece‖ ―peace‖ ―K- ing‖ ―lagoon‖ ―I being in the starboard, or second mate‘s watch, had the opportunity of keeping the first watch at sea. S——, a young man, making, like myself, his first voyage, was in the same watch, and as he was the son of a professional man, and had been in a counting-room in Boston, we found that we had many friends and topics in common. We talked these matters over,—Boston, what our friends were probably doing, our voyage, etc., until he went to take his turn at the look-out, and left me to myself. I had now a fine time for reflection. I felt for the first time the perfect silence of the sea. The officer was walking the quarter deck, where I had no right to go, one or two men were talking on the forecastle, whom I had little inclination to join, so that I was left open to the full impression of everything about me. However much I was affected by the beauty of the sea, the bright stars, and the clouds driven swiftly over them, I could not but remember that I was separating myself from all the social and intellectual enjoyments of life. Yet, strange as it may seem, I did then and afterwards take pleasure in these reflections, hoping by them to prevent my becoming insensible to the value of what I was leaving.‖ Chapter II First Impressions—―Sail Ho!‖ Vanished: A Pueblo Mystery Kevin Moloney for The New York Times The ruins of an Anasazi home near the Chimney Rock buttes in southern Colorado. By GEORGE JOHNSON Published: April 8, 2008 Perched on a lonesome bluff above the dusty San Pedro River, about 30 miles east of Tucson, the ancient stone ruin archaeologists call the Davis Ranch Site doesn‘t seem to fit in. Staring back from the opposite bank, the tumbled walls of Reeve Ruin are just as surprising. Some 700 years ago, as part of a vast migration, a people called the Anasazi, driven by God knows what, wandered from the north to form settlements like these, stamping the land with their own unique style. ―Salado polychrome,‖ says a visiting archaeologist turning over a shard of broken pottery. Reddish on the outside and patterned black and white on the inside, it stands out from the plainer ware made by the Hohokam, whose territory the wanderers had come to occupy. These Anasazi newcomers — archaeologists have traced them to the mesas and canyons around Kayenta, Ariz., not far from the Hopi reservation — were distinctive in other ways. They liked to build with stone (the Hohokam used sticks and mud), and their kivas, like those they left in their homeland, are unmistakable: rectangular instead of round, with a stone bench along the inside perimeter, a central hearth and a sipapu, or spirit hole, symbolizing the passage through which the first people emerged from mother earth. ―You could move this up to Hopi and not tell the difference,‖ said John A. Ware, the archaeologist leading the field trip, as he examined a Davis Ranch kiva. Finding it down here is a little like stumbling across a pagoda on the African veldt. For five days in late February, Dr. Ware, the director of the Amerind Foundation, an archaeological research center in Dragoon, Ariz., was host to 15 colleagues as they confronted the most vexing and persistent question in Southwestern archaeology: Why, in the late 13th century, did thousands of Anasazi abandon Kayenta, Mesa Verde and the other magnificent settlements of the Colorado Plateau and move south into Arizona and New Mexico? Scientists once thought the answer lay in impersonal factors like the onset of a great drought or a little ice age. But as evidence accumulates, those explanations have come to seem too pat — and slavishly deterministic. Like people today, the Anasazi (or Ancient Puebloans, as they are increasingly called) were presumably complex beings with the ability to make decisions, good and bad, about how to react to a changing environment. They were not pawns but players in the game. Looking beyond climate change, some archaeologists are studying the effects of warfare and the increasing complexity of Anasazi society. They are looking deeper into ancient artifacts and finding hints of an ideological struggle, clues to what was going through the Anasazi mind. ―The late 1200s was a time of substantial social, political and religious ferment and experimentation,‖ said William D. Lipe, an archaeologist at Washington State University. ―You can‘t have a situation where it just happens that hundreds of local communities for their own individual, particularistic reasons decide to either die or get up and move,‖ Dr. Lipe said. ―There had to be something general going on.‖ When scientists examine the varying width of tree rings, they indeed see a pernicious dry spell gripping the Southwest during the last quarter of the 13th century, around the height of the abandonment. But there had been severe droughts before. ―Over all conditions were pretty darn bad in the 1200s,‖ said Timothy A. Kohler of Washington State University. ―But they were not maybe all that worse than they were in the 900s, and yet some people hung on then.‖ Even in the worst of times, major waterways kept flowing. ―The Provo River didn‘t dry up,‖ said James Allison, an archaeologist at Brigham Young University. ―The San Juan River didn‘t dry up.‖ ―Climate probably explains a lot,‖ Dr. Allison said. ―But there are places where people could have stayed and farmed and chose not to.‖ Some inhabitants left the relatively lush climes of what is now southern Colorado for the bone dry Hopi mesas. ―Climate makes the most sense for this big pattern change,‖ Dr. Lipe said. ―But then you think, So they went to Hopi to escape this?‖ Hopi was far from an anomaly. ―The whole abandonment of the Four Corners, at least in Arizona, is people moving to where it‘s even worse,‖ said Jeffrey Dean, an archaeologist at the University of Arizona‘s Laboratory of Tree-Ring Research. Some archaeologists have proposed that colder weather contributed to the downfall. Measurements of the thickness of pollen layers, accumulating over decades on the bottom of lakes and bogs, suggest that growing seasons were becoming shorter. But even when paired with drought, the combination may have been less than a decisive blow. Soon after the abandonment, the drought lifted. ―The tree-ring reconstructions show that at 1300 to 1340 it was exceedingly wet,‖ said Larry Benson, a paleoclimatologist with the Arid Regions Climate Project of the United States Geological Survey. ―If they‘d just hung in there . . .‖ Though the rains returned, the people never did. ―Why didn‘t they come back?‖ said Catherine M. Cameron, an archaeologist at the University of Colorado. ―Why didn‘t anyone come back to the northern San Juan? It was a fine place, and apparently by 1300 it was very fine.‖ In the remains of Sand Canyon Pueblo, in the Mesa Verde region, Kristin A. Kuckelman of the Crow Canyon Archaeological Center in Cortez, Colo., sees the story of a tragic rise and fall. As crops withered, the inhabitants reverted from farming maize and domesticating turkeys to hunting and gathering. Defensive fortifications were erected to resist raiders. The effort was futile. Villagers were scalped, dismembered, perhaps even eaten. Families were slain inside their dwellings, and the pueblo was burned and abandoned. Curiously, as was true throughout the region, the victors didn‘t stay to occupy the conquered lands. But violence was not always an obvious factor. Throwing a wrench into the theories were those curious wanderers from Kayenta. They thrived in their pueblos until about 1290 — some 15 years after the Great Drought began. And when they finally departed for the San Pedro Valley and other destinations, the evacuation was orderly. ―I don‘t see any evidence of violence, cannibalism or even defensive posturing,‖ Dr. Dean said. ―The abandonment seems to be different. You get lots of evidence that people intended to come back.‖ At Kiet Siel, a cliff dwelling now part of Navajo National Monument in northeast Arizona, people sealed the openings of granaries with carefully fitted rock slabs, caulking the edges with a collar of clay. Finally the evacuees blocked the entranceway to the settlement with a large wooden beam. ―It‘s pretty clear that these people weren‘t freaking out or weren‘t in a hurry when they left,‖ Dr. Dean said. Ultimately the motivation for the abandonments may lie beyond fossils and artifacts, in the realm of ideology. Imagine trying to explain the 19th-century Mormon migration to Utah with only tree rings and pollen counts. By studying changes in ceremonial architecture and pottery styles, Donna Glowacki, an archaeologist at the University of Notre Dame, is charting the rise of what may have been a new puebloan religion. For more than a century, the established faith was distinguished by multistory ―great houses,‖ with small interior kivas, and by much larger ―great kivas‖ — round, mostly subterranean and covered with a sturdy roof. Originating at Chaco Canyon in northwest New Mexico, the formidable temples seem designed to limit access to all but a priestly few. Though Chaco declined as a regional religious center during the early 1100s, the same architecture spread to the Mesa Verde area. But by the mid 1200s, a different style was also taking hold, with plazas and kivas that were uncovered like amphitheaters — hints, perhaps, of a new openness. At some sites, serving bowls became larger and were frequently decorated with designs, as though intended for a ritual communion. If the pueblo people had left a written history perhaps we would read of the Anasazi equivalent of the Protestant reformation. But the analogy can‘t be pushed too far. The new architecture also included multiwalled edifices — some round, some D-shaped — that might have been chambers for secret rituals. Though the dogma may be irrecoverable, Dr. Glowacki argues that it rapidly attracted adherents. A center of the movement, she said, was the McElmo Canyon area, west of Mesa Verde. Excavations indicate that the population burgeoned along with the new architecture. An influx of different pottery designs suggests immigrants from the west were moving in. Then around 1260, long before the drought, the residents began leaving the pueblo, perhaps spreading the new ideology. Other archaeologists see evidence of an evangelical-like religion — the forerunner, perhaps, of the masked Kachina rituals, which still survive on the Hopi and Zuni reservations — appearing in the south and attracting the rebellious northerners. Salado polychrome pottery may have been emblematic of another, possibly overlapping cult. In an effort to draw together the skein of causes and effects, Dr. Kohler and members of the Village Ecodynamics Project are collaborating with archaeologists at Crow Canyon on a computer simulation of population changes in southwest Colorado from 600 to around 1300. Juxtaposing data on rainfall, temperature, soil productivity, human metabolic needs and diet, gleaned from an analysis of trash heaps and human waste, the model suggests a sobering conclusion: As Anasazi society became more complex, it also became more fragile. Corn was domesticated and then wild turkeys, an important protein source. With more to eat, the populations grew and aggregated into villages. Religious and political institutions sprung up. When crops began dying and violence increased, the inhabitants clustered even closer. By the time the drought of 1275 hit, the Anasazi had become far more dependent on agriculture than during earlier droughts. And they had become more dependent on each other. ―You can‘t easily peel off a lineage here and a lineage there and have them go their own way,‖ Dr. Kohler said. ―These parts are no longer redundant. They‘re part of an integrated whole.‖ Pull one thread and the whole culture unwinds. Amid the swirl of competing explanations, one thing is clear: The pueblo people didn‘t just dry up and blow away like so much parched corn. They restructured their societies, tried to adapt and when all else failed they moved on. 13: My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: (Prov 24) Chess: ―Saber‖ ―hexameter‖ scallop : any of various free-swimming mollusks of the family Pectinidae (comb-like from pek: Germanic pekt :to fight; Latin pecten:comb; Greek pktenos : comb ) having fun-shaped bivalve shells with a radiating fluted pattern ―De esa idea de que la literatura puede presentar verdades, nació un movimiento, el de los presocráticos, que en tres casos muy especiales modificó para siempre la imagen del poeta. Empédocles de Agrigento, Jenófanes de Colofón y Parménides de Elea, en el siglo VI a.C., hicieron de sus poemas una declaración de causas de lo físico, una indagación sobre el arjé, el principio del universo. Hoy, al leer en griego sus fragmentos, que fue lo único que quedó de sus escritos, uno tiende, como suele sucederme, a asumir la magia del verso desde la perspectiva iniciática. Todos sus poemas se titularon en forma idéntica, todos utilizaron el título de Peri Fisis (Sobre la naturaleza), todos utilizaron el verso hexámetro, que era el verso de los oráculos y todos manifestaron la realidad de bases supremas del ser como tal. Si hoy leemos los poemas de Píndaro, de Safo y de Teognis, y nos parece que son lo mejor que se ha escrito en cualquier lengua, es importante que pensemos que a un poema como el de Parménides le debemos la metafísica de los pueblos de occidente, le debemos a Platón, le debemos a Aristóteles, le debemos a Kant, le debemos a Nietzsche, le debemos a Heidegger. Nada menos o nada más.‖ Fernando Baez Borges y... 14: So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. (Prov 24) chess : ―Aurora‖ 15: Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place: (Prov 24) chess : ―Golden‖ ―Atalanta‖ 16: For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief. (Prov 24) Chess : ―WindowsXP‖ this through Dostoevsky : ―..then, if the cliff, chosen and cherished from long ago, had not been so picturesque, if it had been merely a flat, prosaic bank, the suicide might not have taken place at all.‖ TBK. PtI. BkOne:A NICE LITTLE FAMILY ―North‖ ―Septentrion‖ ―seven plow oxen‖ ―Boots: Seven Leagues Boots‖ ―sepia‖ ―iguana‖ (Cyclura rileyi) ―ihram‖:the sacred dress of Moslem pilgrims, consisting of two lengths of white cotton…IF : intermediate frequency…IFF: identification, friend or foe….IFC : International Finance Corporation If if and ans Were pots and pans Where would be the tinker? 17: Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: (Prov 24) chess: ―Guatemala‖ : Nicolo Amati, Guarneri: the name of the famous violin-makers of Cremona of the 17th and 18th centuries.Andreas was a pupil ofNicolo Amati. Giuseppe, known as Giuseppe del Gesu from his habit of inscribing the sacred initials I.H.S. inside his volins, was held to be the greatest….. “This is the great high road to the city of Guatimala, Which has always been a place of distinction in Spanish America” INCIDENTS OF TRAVEL IN CENTRAL AMEICA, CHIAPAS AND YUCATAN. Ch.2, pag 46 ….. Guantánamo Bay……Gulf of Guayaquil…Guárico…Redondo Beach 18: Lest the LORD see it, and it displease him, and he turn away his wrath from him. (Prov 24) chess : ―Round‖ ―Seven Pillars of Wisdom‖ 19: Fret not thyself because of evil men, neither be thou envious at the wicked; (Prov 24) chess : ―fisherman‖ 20: For there shall be no reward to the evil man; the candle of the wicked shall be put out. (Prov 24) Chess: ―Scotland Yard‖ 21: My son, fear thou the LORD and the king: and meddle not with them that are given to change: (Prov 24) chess: ―Xul Solar‖ ―Great Pyramid:Circumcision‖ : “Drink itself does not seem to elevate him” [Lamb (―Circumcision‖)] EDIPO Y EL ENIGMA Cuadrúpedo en la aurora, alto en el día y con tres pies errando por el vano ámbito de la tarde, así veía la eterna esinge a su inconstante hermano, el hombre, y con la tarde un hombre vino que descifró aterrado en el espejo de la monstruosa imagen, el reflejo de su declinación y su destino. Somos Edipo y de un eterno modo la larga y triple bestia somos, todo lo que seremos y lo que hemos sido. Nos aniquilaría ver la ingente (Prov 24) forma de nuestro ser; piadosamente Dios nos depara sucesión y olvido. JLB: EL OTRO,EL MISMO (Prov 24) Se inauguró la muestra de Xul Solar Visiones y revelaciones" congregó a gran cantidad de gente joven, en el Malba ―Pese a la intensa lluvia, mucha gente, principalmente jóvenes, se asomó anoche al universo de Xul Solar, en la inauguración de la muestra "Visiones y revelaciones", en el Malba, integrada por más de un centenar de obras y documentos provenientes en su mayoría de la Fundación Pan Klub y del Museo Xul Solar, además de colecciones públicas y privadas. Entre las piezas en exhibición se destaca un ejemplar de la primera edición de "El idioma de los argentinos" (1928), de Borges, ilustrado por Xul. Borges definió la pintura de su amigo como "un mundo metafísico en que los dioses toman las formas de la imaginación que los sueña". Pocos conceptos son más acertados para describir ese repertorio de símbolos, formas geométricas y alusiones esotéricas que expresan la avidez espiritual del artista. (Prov 24) Xul fue un hombre de clase media alta, formado intelectualmente en Europa tras doce años de residencia y que volvió al país en 1924, con su amigo Pettoruti. Se lo sindica como el propulsor de la modernidad plástica latinoamericana. (Prov 24) La gran retrospectiva -curada por una de las mayores estudiosas de su obra, Patricia Artundo- muestra a Xul como un esotérico. "Un hombre que propuso un modo de vida trascendente a través de una pintura cifrada en los más disímiles y herméticos saberes", dice la curadora. De ese núcleo de ideas Xul rescató lo que consideró válido para el progreso espiritual del hombre y lo volcó en sus invenciones plásticas.‖ (Prov 24) Carta astrológica La exhibición se abre con la traducción plástica de la carta astrológica de Xul, nacido bajo el signo de Sagitario. Sus primeras pinturas europeas son pequeños paisajes desolados, derivados de la técnica impresionista, como en "Al Lussemburgo", un bosque frondoso con verdes refulgentes enhebrados por finísimas pinceladas. Sin embargo, Xul rápidamente asimiló esa síntesis entre el expresionismo y el simbolismo que marcará su pintura. En "Nido de fénices", en "San Francisco", que ora en la cumbre de una montaña, o en "Entierro", exterioriza sus desvelos: la reencarnación y la vida signada por la oración. (Prov 24) Instalado en el Piamonte, pinta los espacios comunitarios de la religiosidad: fachadas de catedrales y detalles de sus interiores, inspirados en el Duomo, de Milán, y en la Sagrada Familia, de Gaudí. Es hacia 1920 cuando introduce textos en neocriollo en sus obras, como en la acuarela "Imitá mi pax". Explica Artundo: "Xul refuerza su pintura con un letrismo que surge de sus investigaciones lingüísticas. Así, el neocriollo será el nexo para su proyecto de unificación espiritual de América latina". Todo un sincretismo religioso e intelectual se traslada de manera simbólica a sus obras. Aparecen las serpientes, que en la filosofía no occidental representan la sabiduría, y "Tlaloc", el dios azteca de la lluvia. Es en su célebre "Drago", de 1927, cuando Xul puebla de banderas latinoamericanas a un dragón y a un indio emplumado e "invierte los espacios de dominación para imaginar la victoria del hombre nuevo latinoamericano frente al europeo", apunta Artundo. (Prov 24) Bajo la guía del ocultista inglés Aleister Crowley, Xul aprende a tener visiones y en los años 30 no sólo las transcribe en un libro inédito, San Signos, sino que también las lleva al papel como en "Visión en fin del camino". En ese mismo núcleo, se exhibe "Vuel Villa", la famosa ciudad voladora, que surca los cielos para unir hombres y culturas, una de las obras clave de su producción. (Prov 24) En los años 40, Xul restringe su paleta al blanco y negro, y esboza espacios geográficos con ascensos que evocan las dificultades para alcanzar el conocimiento superior. Los últimos tramos están dedicados a lo que él imaginó como espacios comunitarios en el Delta, a las "Grafías plastiútiles" -textos que incluyen máximas morales-, a sus "Pan trees" o "Arboles de la vida" y a los retratos de líderes espirituales. Allí están San Pablo, San Ignacio, el rey Wen, creador del I Ching, y Jesucristo. Ellos han vivido en contacto directo con lo divino, que fue la gran aspiración de Xul Solar. Loreley Gaffoglio 22: For their calamity shall rise suddenly; and who knoweth the ruin of them both? (Prov 24) towel : “The touchstone of an art is its precision” [Ezra Pound (―King Chess : David‖)] 23: These things also belong to the wise. It is not good to have respect of persons in judgment. (Prov 24) Chess : ―emergency‖ : ―We have seen how the Church emerged from this welter of barbarism‖ [G.G. Coulton (―Promontory‖) (―Lewis&Clark‖)] ―The palace stood on an eminence raised about thirty paces above the surface of the lake‖ [Samuel Johnson (―Emilia‖)] ―Emma‖ ―Lewis and Clark‖ ―Fielding‖ To be "at sixes and sevens" is an English phrase and idiom, common in the United Kingdom. It is used to describe a state of confusion or disarray. The similar phrase "to set the world at six and seven", used by Geoffrey Chaucer, seems, from its context, to mean "to hazard the world" or "to risk one's life"[1]. In Act 2, scene 1 of Shakespeare's "The Tragedy of Julius Caesar", Portia, in confronting Brutus about his state of anxiety says: "Why you are heavy, and what men tonight / Have had resort to you; for here have been / Some six or seven who did hide their faces / Even from darkness." By JIM ROBBINS Published: June 3, 2005 IT wasn't Lewis and Clark who caught my attention in Fort Benton, Mont., a faded farming town along the tree-lined Missouri River, but a border collie named Shep. A statue in the heart of town pays homage to this noble-looking dog, whose story of loyalty ends as a cautionary tale. In 1936, Shep's master, a sheepherder, died, leaving Shep disconcerted. As a train pulled out with the body, the story goes, Shep whined on the platform. Each day thereafter he trotted down to the train station expecting to find his returning owner. Some five years later, growing wobbly and hard of hearing, Shep failed to get off the tracks and was clobbered by a train. Even faithfulness, it seems, should have limits. (Prov 24) Shep's story fires the imagination, but I was in Fort Benton on the trail of Lewis and Clark, honoring their much larger story with many other travelers in the bicentennial years of their expedition by retracing part of their 8,000-mile route. Unlike Shep, I was more than willing to jettison absolute faithfulness. In a single long weekend, I sped across some 800 miles that occupied Lewis and Clark for six months. And rather than worrying about bears, bugs and blizzards, I bivouacked in three fine historic hotels, all embodying the optimism of empire engendered when the explorers returned with their report on what lay beyond the maps. (Prov 24) Meriwether Lewis and William Clark along with the Corps of Discovery and a Shoshone teenage mother named Sacajawea were slogging out Year 2, after a winter in what is now North Dakota, when they reached a rocky promontory near Fort Benton. Lewis climbed it and wrote: "I thought myself well repaid for my labour; as from this point I beheld the Rocky Mountains for the first time." (Prov 24) I beheld the same view - visible from many places along the Rocky Mountain front: the land erupting into fantastic shapes, from buckskin-colored cliffs and buttes to saw-tooth indigo peaks. Nearby, on sites where Lewis and Clark camped in 1805, re-enactors would be pitching tents for a 34-day national celebration that started last Wednesday, the only event this spring of the 15 scheduled along the long Lewis and Clark route for the 20042006 bicentennial. (Prov 24) I decided to spend my night in Fort Benton at the Grand Union Hotel, built in 1882 as an island of elegance on a rough-and-tumble frontier and now elegant again after a restoration in the late 1990's. Easterners began migrating to Oregon and Washington a few decades after Lewis and Clark returned home with their electrifying report of their trip, but it was not until the 1860's that settlers came to the interior Indian country of Montana, lured by gold and oceans of grass. In the 1870's, mining camps boomed, and so did Fort Benton, the last stop for steamboats coming up the Missouri from St. Louis (farther on, the water was navigable only for shallower craft like the small riverboats used by Lewis and Clark). (Prov 24) The Grand Union, a stout, three-story red-brick structure in the heart of town, offered travelers lodging and fine dining. Trappers, army officers, cowboys, buffalo hunters, missionaries, miners and other fortune seekers mingled in its restaurant and corridors. It was in disrepair until 1997, when two Montanans, James and Cheryl Gagnon, began restoring it. Now the Grand Union has refinished woodwork and new appointments, and bustles in the summer, when canoeists come to Fort Benton and patrons fill the Union Grille, with its high-backed booths and a deck overlooking the river. The tender, perfectly caramelized steaks, I was assured by the chef, Clayton Arakawa, are from cattle raised nearby. (Prov 24) Seen from the tall window of my room, the streets of Fort Benton below were tame, the bustle of a 19th-century outpost replaced by the quiet pace of a wheat-farming town. But hope for the next boom is alive, as locals rehabilitate buildings for future travelers. (Prov 24) LEWIS and Clark pressed on, encountering the timber-draped foothills of the Rocky Mountains and an optical illusion - as they moved upriver, the mountains seemed to slide apart to admit them. They called it the Gates of the Mountains, and now tour boats leaving from a point 15 minutes north of Helena, Mont., ply the Missouri daily in summer, recreating the illusion for passengers on 105-minute rides. As the river slices through a narrow, pine-tree studded limestone canyon filled with mountain goats, bald eagles and other wildlife, scenes come into view that are not visible from any roadway. The boats also pass by Mann Gulch, where 13 firefighters were killed in a wind-whipped wildfire in 1949. Granite markers have been placed where the bodies were found. (Prov 24) The explorers pushed deeper into the cordillera, following the Lolo Trail, an ancient Indian highway through a dark, dense forest - much of it old growth. In the Bitterroot Mountains, the toughest part of the journey, trails were clogged with downed timber, the whiskey was long gone, and an early autumn storm dropped several inches of snow. The food ran out, and they killed one of their colts. "Hunger made us all think that it eat delecious," Lewis wrote. Now the mountain crossing is on Highway 12, a snaking twolane ribbon of asphalt that I followed along the purling Lochsa River in Idaho. (Prov 24) Rugged mountains gave way to hills in central Idaho, and as Idaho became Washington, the rolling dun-colored hills looked like the folds of skin on a Shar Pei. Rural scenes rushed by. I saw a woman decorating a white roadside cross with flowers and a grain elevator covered with the variegated poetry of love in graffiti form. My day ended in Walla Walla, a green oasis on dry plains. The expedition reached near here in midOctober 1805, a respite after the dry, cactus-studded desert of eastern Washington. Farther downriver, they traded thimbles and brass wire for 40 dogs to eat. I had dinner in the dark paneled restaurant at the Marcus Whitman, a recently remodeled 1920's hotel in the heart of downtown that was named for a missionary who, with his wife, Narcissa, arrived in 1836 to tell the Indians about "the white man's book of Heaven," as the tribes called the Bible. Unable to bridge the cultural differences, the Whitmans were killed in 1847 by members of the Cayuse tribe who thought their children had been cursed with measles. (Prov 24) The restaurant has a nice selection of wines - I chose the hotel's recommended red, from one of the many wineries near Walla Walla, and again had a steak (this was the West after all). The hotel, like Walla Walla itself, is a product of proximity to the Columbia River and the abundant natural resources that Lewis and Clark described on their return east. I looked over the overstuffed chairs and old-fashioned front desk in the massive, ornate lobby, and my roomy and luxurious suite on an upper floor had a big view of the Blue Mountains. Walla Walla, named for a tribe that greatly impressed Lewis and Clark (it means "many waters") is a busy city of 40,000 that has historic buildings, shady parks, a vibrant downtown and the espresso bars that are a necessity for any town that aspires to hipness. The Marcus Whitman makes a great base for exploring the city on foot. (Prov 24) THE first view of the Columbia River is 30 miles west, where Washington and Oregon come together. Two roads follow the river. While Interstate 84 on the Oregon side is much faster, I chose the winding, two-lane Highway 14 on the Washington side for its incredible views. Soon the Oregon desert ended, and Mount Hood appeared through the clouds, an indication that Portland was near. (Prov 24) The explorers, in a hurry to get to the Pacific before winter, had navigated choppy rapids of the Columbia that they would otherwise have trekked around, but they were forced to portage at Celilo Falls, a cataract where Indians from all over would come to fish. It was inundated when the Dalles Dam was built in the 1950's. The Governor Hotel in downtown Portland was my last overnight stop. Its older part was built in 1909, when the city was still flush with the pride from the Lewis and Clark Centennial Exposition, which celebrated the city's role as a Pacific outpost of America's economic empire. The Governor, which was last redone in 1999, has historical photographs of local Indian tribes and giant sepia murals depicting the Lewis and Clark saga. (Prov 24) A two-hour drive the next morning ended at the coast, where a stinging wind whipped the Pacific into a froth of whitecaps. "Great joy in camp," Lewis wrote as a broad expanse of water appeared to the explorers in late 1805. "We are in view of the Ocian, this great Pacific Ocean, that we have been so long anxious to see." Whoops, it was only the broad, slack estuary at the mouth of the Columbia. After the weather held them back a few more days, the expedition finally reached the ocean on Nov. 18. With no good wintering spot in evidence, the explorers backtracked and made a miserable camp on a spot on the southern bank of the Columbia that they named Fort Clatsop for the Clatsop Indians. They didn't set out on their return trip until March 1806. (Prov 24) As I toured the reconstructed fort and imagined a winter in its dark, damp low-ceiling rooms, I recalled the comforts of the Governor, with its heavy linens, and the pleasure of my lingering breakfast there of scrambled eggs and lobster - over multiple cups of coffee and a thick Sunday newspaper. The only thing I'd been missing was a loyal dog to scratch behind the ears. (Prov 24) If You Go THREE long days of driving take a traveler from Fort Benton, Mont., near where the Lewis and Clark expedition first sighted the Rocky Mountains, to the Pacific Coast, which the explorers reached six months later. From Fort Benton, take Highway 87 south to Interstate 15 south to Helena. Drive west from there on Highway 12 and pick up Interstate 90 to Missoula. Stay on Highway 12 west as it diverges from Interstate 90 and continue through Idaho and Walla Walla, Wash. Watch for signs to pick up Interstate 84 west (or the smaller Route 14 on the north side of the Columbia River), and head for Portland, Ore. From May until the end of October, the 26 rooms at the Grand Union Hotel in Fort Benton (1 Grand Union Square, 406-622- 1882) are $105 to $175. 24: He that saith unto the wicked, Thou are righteous; him shall the people curse, nations shall abhor him: (Prov 24) Chess: ―Salomé‖ ―Philosophy‖ ―scimitar‖ : p.1163 detail of the ―The Lion Hunt‖ by Delacroix. ―scale‖ ―I want the seals of power and place,/The ensigns of command,/Charged by the people's unbought grace,/To rule my native land‖ (John Quincy Adams). 25: But to them that rebuke him shall be delight, and a good blessing shall come upon them. (Prov 24) Chess : ―silver platter‖ ―Nietszche & Plato‖ ―Tucumán‖ ―Pinter‖ ―The Battle of Kadesh‖ The Traditional Account Traditionally, the story of the Battle of Kadesh begins with the army of Ramesses II advancing upon the city of Kadesh in four corps. Ramesses II himself was with the lead element of the corps, known as Amun. While crossing the River Orontes (Arnath) to begin the approach to the city from the south, two Bedouin tribesmen, secretly in the employ of the Hittite king, led what appears to have been a gullible Ramesses the Great into believing that the Hittite army was many miles away to the north. Ramesses II, believing he had stolen a strategic advantage, having arrived on the battle grounds early, ordered the army of Amun onward without delay. However, after making camp to the northwest of Kadesh, Ramesses II was rather unnerved to discover from captured enemy scouts that the Hittite army had already arrived. Located behind the Kadesh tell, they were even now ready for battle. Hearing this news, Ramesses II sent his vizier to the army (really, more of a division) of Re some miles back to hurry them forward. However, they were ambushed by 2,500 Hittite chariots as they crossed the plain of Kadesh and so were overcome. This force then wheeled north and attacked Ramesses II's encampment, overrunning them as well. Though many of Amun's troops panicked and abandoned Ramesses to his fate, the Pharaoh donned his armor and from his chariot, almost single handedly held off the Hittite chariotry inflicting heavy losses on them. However, Ramesses II may really have been saved by the vision of booty within his camp, which seems to have occupied the enemy troops. James Henry Breasted Ancient Records of Egypt: Historical Documents (Chicago: 1906), III; §§ 306 ff The Poem of Pentaur [1] Egyptian Accounts of the Battle of Kadesh (Prov 24) . The first 44 lines of the following translation equal the last three paragraphs of Breasted's translation above. Then the king of Khita-land, With his warriors made a stand, But he durst not risk his hand In battle with our Pharaoh; So his chariots drew away, Unnumbered as the sand, And they stood, three men of war On each car; And gathered all in force Was the flower of his army, for the fight in full array, But advance, he did not dare, Foot or horse. So in ambush there they lay, Northwest of Kadesh town; And while these were in their lair, Others went forth south of Kadesh, on our midst, their charge was thrown With such weight, our men went down, For they took us unaware, And the legion of Pra-Hormakhu [15] gave way. But at the western side Of Arunatha's [16] tide, Near the city's northern wall, our Pharaoh had his place. And they came unto the king, And they told him our disgrace; Then Rameses uprose, like his father, Montu in might, All his weapons took in hand, And his armor did he don, Just like Baal, fit for fight; And the noble pair of horses that carried Pharaoh on, Lo! "Victory of Thebes" was their name, And from out the royal stables of great Miamun [17] they came. Then the king he lashed each horse, And they quickened up their course, And he dashed into the middle of the hostile, Hittite host, All alone, none other with him, for he counted not the cost. Then he looked behind, and found That the foe were all around, Two thousand and five hundred of their chariots of war; And the flower of the Hittites, and their helpers, in a ring--Men of Masu [12], Keshkesh [18], Pidasa [3], Malunna, Arathu, Qazauadana, Kadesh, Akerith [14], Leka and Khilibu--(Prov 24) Cut off the way behind, Retreat he could not find; There were three men on each car, And they gathered all together, and closed upon the king. "Yea, and not one of my princes, of my chief men and my great, Was with me, not a captain, not a knight; For my warriors and chariots had left me to my fate, Not one was there to take his part in fight." Then spake Pharaoh, and he cried: "Father Ammon, where are you? Shall a sire forget his son? Is there anything without your knowledge I have done? From the judgments of your mouth when have I gone? Have I e'er transgressed your word? Disobeyed, or broke a vow? Is it right, who rules in Egypt, Egypt's lord, Should e'er before the foreign peoples bow, Or own their rod? Whate'er may be the mind of this Hittite herdsman horde, Sure Ammon should stand higher than the wretch who knows no God? Father Ammon, is it nought That to you I dedicated noble monuments, and filled Your temples with the prisoners of war? That for you a thousand years shall stand the shrines I dared to build? (The king, probably, is here identifying himself with Ammon.) That to you my palace-substance I have brought, That tribute unto you from afar A whole land comes to pay, That to you ten thousand oxen for sacrifice I fell, And burn upon your altars the sweetest woods that smell; That all your heart required, my hand did ne'er gainsay? I have built for you tall gates and wondrous works beside the Nile, I have raised you mast on mast, For eternity to last, From Elephantine's isle The obelisks for you I have conveyed, It is I who brought alone The everlasting stone, It is I who sent for you, The ships upon the sea, To pour into your coffers the wealth of foreign trade; Is it told that such a thing By any other king, At any other time, was done at all? Let the wretch be put to shame Who refuses your commands, But honor to his name Who to Ammon lifts his hands. To the full of my endeavor, With a willing heart forever, I have acted unto you, And to you, great God, I call; For behold! now, Ammon, I, In the midst of many peoples, all unknown, Unnumbered as the sand, Here I stand, All alone; There is no one at my side, My warriors and chariots afeared, Have deserted me, none heard My voice, when to the cravens I, their king, for succor, cried. But I find that Ammon's grace Is better far to me Than a million fighting men and ten thousand chariots be. Yea, better than ten thousand, be they brother, be they son, When with hearts that beat like one, Together for to help me they are gathered in one place. The might of men is nothing, it is Ammon who is lord, What has happened here to me is according to your word, And I will not now trangress your command; But alone, as here I stand, To you my cry I send, Unto earth's extremest end, Saying, 'Help me, father Ammon, against the Hittite horde."' Then my voice it found an echo in Hermonthis' [19] temple-hall, Ammon heard it, and he came unto my call; And for joy I gave a shout, From behind, his voice cried out, "I have hastened to you, Ramses Miamun, Behold! I stand with you, Behold! 'tis I am he, Own father thine, the great god Ra, the sun. Lo! mine hand with thine shall fight, And mine arm is strong above The hundreds of ten thousands, who against you do unite, Of victory am I lord, and the brave heart do I love, I have found in you a spirit that is right, And my soul it does rejoice in your valor and your might." Then all this came to pass, I was changed in my heart Like Monthu, god of war, was I made, With my left hand hurled the dart, With my right I swung the blade, Fierce as Baal in his time, before their sight. Two thousand and five hundred pairs of horses were around, And I flew into the middle of their ring, By my horse-hoofs they were dashed all in pieces to the ground, None raised his hand in fight, For the courage in their breasts had sunken quite; And their limbs were loosed for fear, And they could not hurl the dart, And they had not any heart To use the spear; And I cast them to the water, Just as crocodiles fall in from the bank, So they sank. And they tumbled on their faces, one by one. At my pleasure I made slaughter, So that none E'er had time to look behind, or backward fled; Where he fell, did each one lay On that day, From the dust none ever lifted up his head. Then the wretched king of Khita, he stood still, With his warriors and his chariots all about him in a ring, Just to gaze upon the valor of our king In the fray. And the king was all alone, Of his men and chariots none To help him; but the Hittite of his gazing soon had fill, For he turned his face in flight, and sped away. Then his princes forth he sent, To battle with our lord, Well equipped with bow and sword And all goodly armament, Chiefs of Leka, Masa, Kings of Malunna, Arathu, Qar-qa-mash, of the Dardani, of Keshkesh, Khilibu. And the brothers of the king were all gathered in on place, Two thousand and five hundred pairs of horse--And they came right on in force, The fury of their faces to the flaming of my face. Then, like Monthu in his might, I rushed on them apace, And I let them taste my hand In a twinkling moment's space. Then cried one unto his mate, "This is no man, this is he, This is Sutek, god of hate, With Baal in his blood; Let us hasten, let us flee, Let us save our souls from death, Let us take to heel and try our lungs and breath." And before the king's attack, Lands fell, and limbs were slack, They could neither aim the bow, nor thrust the spear, But just looked at him who came Charging on them, like a flame, And the King was as a griffin in the rear. Behold thus speaks the Pharaoh, let all know, I struck them down, and there escaped me none Then I lifted up my voice, and I spake, Ho! my warriors, charioteers, Away with craven fears, Halt, stand, and courage take, Behold I am alone, Yet Ammon is my helper, and his hand is with me now." When my Menna, charioteer, beheld in his dismay, How the horses swarmed around us, lo! his courage fled away, And terror and affright Took possession of him quite; And straightway he cried out to me, and said, "Gracious lord and bravest king, savior-guard Of Egypt in the battle, be our ward; Behold we stand alone, in the hostile Hittite ring, Save for us the breath of life, Give deliverance from the strife, Oh! protect us, Ramses Miamun! Oh! save us, mighty King!" Then the King spake to his squire, "Halt! take courage, charioteer, As a sparrow-hawk swoops down upon his prey, So I swoop upon the foe, and I will slay, I will hew them into pieces, I will dash them into dust; Have no fear, Cast such evil thought away, These godless men are wretches that in Ammon put no trust." Then the king, he hurried forward, on the Hittite host he flew, "For the sixth time that I charged them," says the king---and listen well, "Like Baal in his strength, on their rearward, lo! I fell, And I killed them, none escaped me, and I slew, and slew, and slew." (Prov 24) Source: From: Eva March Tappan, ed., The World's Story: A History of the World in Story, Song and Art, (Boston: Houghton Mifflin, 1914), Vol. III: Egypt, Africa, and Arabia, 1] Pentaur (pntAwr.t) : the scribe who made the copy now known as Papyrus Sallier III [2] Arvad: Arzawa according to Christiane Desroches-Noblecourt, south west of Hatti on the Mediterranean coast [3] Pedes - Pidasa: Town in Asia Minor near Miletos [4] Derden: Dardani, in western Asia Minor [5] Kelekesh: Karkisha, in western Asia Minor (Christiane Desroches-Noblecourt) [6] Kode: Kady (Christiane Desroches-Noblecourt), Land in northern Syria [7] Ekeret:Ugarit (Christiane Desroches-Noblecourt), Town in Laodicea [8] Meshenet:Syrian locality (Breasted) [9] wretched, vanquished: common epithets the Egyptians used for their enemies [10] iter: about 2 km according to Breasted, 10.5 km according to Christiane DesrochesNoblecourt [11] The Egyptian chariots were manned by two. [12] Mesa - Masu: Land in Syria (Breasted), south western Asia Minor (Christiane Desroches-Noblecourt) [13] Kezweden: Land in Syria (Breasted), Kizzuwadna in south-eastern Asia Minor(Christiane Desroches-Noblecourt) [14] Eketeri - Akerith: Land in Syria [15] Pra-Hormakhu: Re Harmachis, the Rising Sun [16] Arunatha: Arnath, Orontes [17] Miamun: Ramses [18] Keshkesh: Land in Syria (Breasted), by the Black Sea (Christiane DesrochesNoblecourt) [19] Hermontis: Town, 13 km south of Thebes. [20] Zahi: Djahi, region in northern Canaan. [21] Shasu: Nomads from the region of Edom or Moab. [22] land of Aleppo: North-western Syria, Halab. Ramses II: The Battle of Kadesh c.1299 BCE [2] 26: Every man shall kiss his lips that giveth a right answer. (Prov 24) chess: ―corporation‖ ―caravan‖ ―convoy‖ 27: Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house. Chess: ―Face the Nation‖ ―White House‖ 28: Be not a witness against thy neighbour without cause; and deceive not with thy lips. Chess: ―sojourner‖ Matt. 28 : 9 ―pilar‖ ―column‖ ―support‖ 29: Say not, I will do so to him as he hath done to me: I will render to the man according to his work. Chess : ―floor‖ : “She had a morbid fear of dance floors” [ Eric Berne ( ―etager‖)] 30: I went by the field of the slothful, and by the vineyard of the man void of understanding; chess : ―machine gun‖ ―cuerno de chivo‖ ―browning‖ 31: And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Chess : ―Jackson‖ ―hammer‖ ―hummer‖ ―stainless steel‖ natsal:Heb. נצל 1) to snatch away, deliver, rescue, save, strip, plunder a) (Niphal) 1) to tear oneself away, deliver oneself 2) to be torn out or away, be delivered b) (Piel) 1) to strip off, spoil 2) to deliver c) (Hiphil) 1) to take away, snatch away 2) to rescue, recover 3) to deliver (from enemies or troubles or death) 4) to deliver from sin and guilt d) (Hophal) to be plucked out e) (Hithpael) to strip oneself 32: Then I saw, and considered it well: I looked upon it, and received instruction. Chess : ―Luxor‖ ―Entre los griegos, por ejemplo, vemos que el primer gran momento de diálogo entre lo poético y lo filosófico tuvo su origen en el concepto maravilloso que tenía este pueblo de la verdad. La hermosa palabra griega para verdad, "alétheia", traducida por cualquier diccionario como "descubrimiento", procedía del adjetivo "alethés", y éste, a la vez, derivaba de "léthos" o "láthos", cuyo significado era "olvido". De ahí que la partícula privativa "a" al principio de la palabra nos diga que "alétheia" era "algo sin olvido", "algo develado". El poeta podía, por tanto, y con el mismo rigor del filósofo, indagar la verdad de las cosas porque lo que hacía era recordar algo que no tardaba en transformarse en memoria colectiva, si la verdad postulada era, más que verificable, sustantiva. Lo que diferenció finalmente al poeta del filósofo fue que el primero no necesitó argumentar con abstracciones sino que creó obras cuya verdad podía tomarse como una suerte de coartada palindrómica fulminante.‖ BORGES Y LA CRÍTICA DE LA RAZÓN SÚBITA (*)Fernando Báez 33: Yet a little sleep, a little slumber, a little folding of the hands to sleep: Chess: ―taking stock‖ Mr. Merrill was one of the first New York stockbrokers to realize the importance of selling stocks and bonds to small investors by furnishing for them simple, conservative and sound financial advice. A mine of provocative ideas about how to interest the little and often Wall Street-shy man in acquiring a stake in his country's economy, Mr. Merrill was a frequent and firm spokesman for the importance of a free capital market in this nation of free enterprise. Charles Merrill, Broker Founder of Merrill Lynch Firm ―Campbell Soup & Aissa‖ 34: So shall thy poverty come as one that travelleth; and thy want as an armed man. Chess: ―Boccanera‖ ―Bocanegra‖ ―Buccaneer‖ Uruguay: ― ineluctable or impregnable Mario Benedetti‖ (Montevideo) Proverbs, chapter 25 Compare with Revised Standard Version: Prov.25 1: These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out. Chess: ―fit‖ 2: It is the glory of God to conceal a thing: but the honour of kings is to search out a matter. Chess: ―Apocalypsis‖ 3: The heaven for height, and the earth for depth, and the heart of kings is unsearchable. Chess: ―Scale‖ ―order‖ ―stairway‖ ―leading edge‖ ―state of the art‖ ―inscrutable‖ ―unscrutable‖ ―inescrutable‖ “people who prefer to stand at the bar have, universally, an inscrutable look” [Thomas Pynchon (Robert Hooke)] 4: Take away the dross from the silver, and there shall come forth a vessel for the finer. Chess: ―El Bribón‖ 5: Take away the wicked from before the king, and his throne shall be established in righteousness. Chess: ―Tulcán‖ : Tulcán is the capital of the province of Carchi in Ecuador. The population of Tulcán is approximately 53,000[1]. Tulcán is known for its hot springs and a topiary garden cemetery created by José Franco. Uno de los lugares más importantes en la ciudad es el famoso Cementerio de Tulcán, muy apreciado por "las esculturas en verde" que posee. Se trata de figuras moldeadas artesanalmente en árboles de ciprés chino, que forman largos paseos por el cementerio. Destacan figuras de animales, indígenas y hasta un pequeño tren verde. Todo el cementerio está armoniosamente adornado por gran cantidad de figuras antropomorfas, zoomorfas y figuras geométricas, entre otras, elaboradas completamente en ciprés. Limita al norte con el municipio de Ipiales (Colombia) y al sur con el cantón Huaca. Curiosidad Histórica: Para unos historiadores, la palabra TULCAN es apócope de Tulcanquer, antiguo Pueblo de los aborígenes que estuvo situado hacia el occidente de la ciudad. Para otros, derivarían de Hulcán que en idioma de Yucatán (idioma Maya) significa "guerrero". Según los conocimientos que se tiene, el TULCAN prehistórico existió en la loma de Tulcanquer y se atribuye al capitán español Pedro de Añasco la fundación española de la población en el mismo sitio con el nombre de San Sebastián de Tulcán. Este hecho habría ocurrido el 11 de junio de 1535, es decir a los seis meses de la fundación de Quito. Sin embargo, el acta de a fundación no se ha encontrado y el investigador carchense Eduardo N. Martínez manifiesta que es necesario continuar indagando el dato histórico relativo a fundación de la actual ciudad de San Miguel de Tulcán. (fuente explorared-ecuador) 6: Put not forth thyself in the presence of the king, and stand not in the place of great men: Chess: ―Nation‖ ―give and take‖ ―toma y daca‖ ―Pilar‖ 7: For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen. Chess: ―Vittorio‖ ―Víctor‖ ―Blanco y Negro‖ 8: Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame. Chess: ―Revelation‖ ―El Gallo‖ ―Cock‖(cp. Land of Cockaigne) ―Declaration of Independence‖ “Knowledge is power”-Francis Bacon 9: Debate thy cause with thy neighbour himself; and discover not a secret to another: Chess: ―common ground‖ ―Shares and Holdings‖ 10: Lest he that heareth it put thee to shame, and thine infamy turn not away. Chess: ―bullfight‖ ―Tauro‖ ―Ariadne‖ 11: A word fitly spoken is like apples of gold in pictures of silver. Chess: ―Identity Principle‖ ―recognition‖ ―reconnaissance‖ “recognize a red-winged blackbird” 12: As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. Chess: ―The Masters‖ 13: As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters. Chess: ―teacher‖ ―ice cream‖ 14: Whoso boasteth himself of a false gift is like clouds and wind without rain. Chess: ―sleet‖ 15: By long forbearing is a prince persuaded, and a soft tongue breaketh the bone. Chess: ―management‖ 16: Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. Chess: ―golden mean‖ ―número aureo‖ 17: Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee. Chess: ―learned‖ ―the graduated‖ 18: A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow. Chess: ―inert‖ 19: Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint. Chess: ―Beefeaters‖ ―Maple Leaf‖ ―guaria morada‖ 20: As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to an heavy heart. Chess: ―Revival‖ ―acute‖ 21: If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: Chess: ―sheen‖ ―glitter‖ 22: For thou shalt heap coals of fire upon his head, and the LORD shall reward thee. Chess: ―crucible‖ ―Persuasion‖ 23: The north wind driveth away rain: so doth an angry countenance a backbiting tongue. Chess: ―Pride and Prejudice‖ 24: It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. Chess: ―shooter‖ "Adam Smith" "Market" "PriceSmart" 25: As cold waters to a thirsty soul, so is good news from a far country. Chess: ―Columbia‖ 26: A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring. Chess: ―Walker‖ ―Castillo‖ ―Castle‖ ―Westminster Palace‖ 27: It is not good to eat much honey: so for men to search their own glory is not glory. Chess: ―Silversurfer‖ ―cloud-rider‖ ―Luke Skywalker‖ 28: He that hath no rule over his own spirit is like a city that is broken down, and without walls. Chess: ―Savings&loans‖ ―Marco Aurelio‖ Proverbs, chapter 26 Compare with Revised Standard Version: Prov.26 1: As snow in summer, and as rain in harvest, so honour is not seemly for a fool. Prov. 26 Chess : ―Plautus‖ ―Thomas Hobbes‖ ―Maracas‖ ―uso‖ ―folklore‖ ―Henri Rousseau‖ ―customs‖ 2: As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Prov. 26 Chess : ―traction‖ ―Colorado Springs‖ ―Bernoulli‖ ―balloons‖ ―Parque Nacional de Diversiones‖ ―Snowhite‖ ―chandler‖ 3: A whip for the horse, a bridle for the ass, and a rod for the fool's back. Prov. 26 Chess : ―amphibian‖ ―North and South‖ ―swallow‖ ―Ambrose‖ ―Carlos Fuentes‖ ―double-edged‖ 4: Answer not a fool according to his folly, lest thou also be like unto him. Prov. 26 Chess : "Blanco y Negro" "David-Saul" "Chico-Pollo" "hermaphrodite" ―chiastic‖ ―Mark Twain‖ 5: Answer a fool according to his folly, lest he be wise in his own conceit. Prov. 26 Chess : "Blanco y Negro" "David-Saul" "Chico-Pollo" "hermaphrodite" ―chiastic‖ ―Mark Twain‖ 6: He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage. Prov. 26 Chess : ―Rothschild‖ ―Banking‖ ―Finance‖ ―Off-shore banks‖ "Outer Banks" 7: The legs of the lame are not equal: so is a parable in the mouth of fools. Prov. 26 Chess : ―Pink‖ ―The Good Shepherd‖ ―Steppenwolfe‖ 8: As he that bindeth a stone in a sling, so is he that giveth honour to a fool. Prov. 26 Chess : ―‖organic chemistry‖ ―carbon‖ ―The Carboniferous‖ ―carbonated drinks‖ ―Davidson‖ ―Las Vegas‖ Apuntes sobre el carbonífero: The large coal deposits of the Carboniferous primarily owe their existence to two factors. The first of these is the appearance of bark-bearing trees (and in particular the evolution of the bark fiber lignin). The second is the lower sea levels that occurred during the Carboniferous as compared to the Devonian period. This allowed for the development of extensive lowland swamps and forests in North America and Europe. Some hypothesize that large quantities of wood were buried during this period because animals and decomposing bacteria had not yet evolved that could effectively digest the new lignin. Those early plants made extensive use of lignin. They had bark to wood ratios of 8 to 1, and even as high as 20 to 1. This compares to modern values less than 1 to 4. This bark, which must have been used as support as well as protection, probably had 38% to 58% lignin. Lignin is insoluble, too large to pass through cell walls, too heterogeneous for specific enzymes, and toxic, so that few organisms other than Basidiomycetes fungi can degrade it. It can not be oxidized in an atmosphere of less than 5% oxygen. It can linger in soil for thousands of years and inhibits decay of other substances. Probably the reason for its high percentages is protection from insect herbivory in a world containing very effective insect herbivores, but nothing remotely as effective as modern insectivores and probably much fewer poisons than currently. In any case coal measures could easily have made thick deposits on well drained soils as well as swamps. The extensive burial of biologically-produced carbon led to a buildup of surplus oxygen in the atmosphere; estimates place the peak oxygen content as high as 35%, compared to 21% today. This oxygen level probably increased wildfire activity, as well as resulted in insect and amphibian gigantism--creatures whose size is constrained by respiratory systems that are limited in their ability to diffuse oxygen. May 29, 2009, 4:43 pm On CH4, Poverty and CO2 By Andrew C. Revkin At a meeting on population and resources early this year at the University of California in Berkeley, one session focused on global energy trends. Richard Nehring, a consultant tracking fossil fuels, noted that Africa (below and above the Sahara) has vast deposits of natural gas (CH4), many of which are suitable for extracting butane and propane, valuable household fuels. This leads to a glaring question. We know there are orphan drugs — potential treatments for diseases in poor places that don‘t get pursued because there‘s scant profit. But is natural gas in Africa essentially an ―orphan fuel‖? I‘m going to send the following questions to a variety of energy experts and economists for their answers. What‘s your view? Sub-Saharan Africa has huge untapped reserves of natural gas. It also has a huge potential market, given that charcoal in African cities — the fuel of choice for hundreds of millions of people there — is often more expensive than gas. But the production of charcoal is destroying forests, and its use for cooking can destroy lungs in households choking on smoke. For the time being, promoting ways to use charcoal more cleanly and efficiently is a goal of many development specialists in Africa. But when will the jump to gas take place? Q. Why isn‘t development of this African gas resource, for both local and global markets, a priority for rich countries that claim they are committed to helping Africa break the bonds of persistent poverty? (Dysfunctional governments are surely an issue in some places, but not all.) Q. Should projects that develop natural gas and related propane supplies in regions with few fuel choices get credit under proposed climate-treaty provisions? On the climate front, discussions of ways to limit global warming seem more focused on capturing stray emissions of methane (more on that anon) than on pressing for ways to promote it as an alternative to coal, at least as a bridge to even less-polluting energy sources. For several decades, a cluster of scientists — in particular Jesse H. Ausubel, Arnulf Grübler, and Nebojsa ―Naki‖ Nakicenovic — have pressed the case that methane is a vital ingredient for navigating toward a prosperous planet with a stable climate. It releases half the carbon dioxide per unit of energy that coal does. And if burned in certain ways, the resulting stream of CO2 is pure and easily captured for storage, Dr. Ausubel says. It is also becoming ever clearer that the world has vast untapped stores of natural gas, everywhere from the seabed of the Gulf of Mexico to a wide swath of the Arctic. The volatility of prices is clearly a problem, with low prices now likely to slow exploration and development of new sources, experts say. Another sign of the world‘s enduring ― shock and trance‖ approach to energy policy, perhaps. 9: As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools. Chess : ―gist‖ ―kernel‖ THE TOM DELAY RIDDLE OR THE YELLOW ROSE WHALE-WHEEL-BRAZIL Las Keningar, by Jorge Luis Borges. Heb.11:29 By faith they passed through . the Red sea as by dry land: which the Egyptians assayin were drowned Jonah 1:17 Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in of the fish three days and three nights. Prov 26:9 As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fo I Tim.2:14 14: And Adam was not deceived, but the woman being deceived was in the transgr If the yellow rose is a metaphor of the sun and the sun a metaphor of the Son and Adam is both Pharaoh and Jonah then this Adam is a transcendental One. Mosquitoes in Corcovado. Let's keep on sailing. Rhyme-time: wheel -Brazil. Ana, can I have my ring back? 10: The great God that formed all things both rewardeth the fool, and rewardeth transgressors. Prov. 26 Chess : ―place‖ ―placer‖ ―San Antonio‖ ―dance floor‖ 11: As a dog returneth to his vomit, so a fool returneth to his folly. Prov. 26 Chess : ―ceiling‖ ―roof‖ "Great Coral Barrier" 12: Seest thou a man wise in his own conceit? there is more hope of a fool than of him. Prov. 26 Chess ―ciclon‖ ―petit pois‖ ―catsup‖ ―virus‖ 13: The slothful man saith, There is a lion in the way; a lion is in the streets. Prov. 26 Chess : ―Leonardo‖ ―keel‖ ―quilla‖ ―capers‖ ―alcaparras‖ 14: As the door turneth upon his hinges, so doth the slothful upon his bed. Prov. 26 Chess : ―visitors‖ ―Back Street Dreams‖ ―Corazonada: Mario Benedetti‖ ―parade‖ 15: The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth. Prov. 26 Chess : ―Columbia‖ ―Fielding‖ ―peanuts‖ ―Davy Jones‘Locker‖ 16: The sluggard is wiser in his own conceit than seven men that can render a reason. Prov. 26 Chess : ―Gold‖ ―Seven Pillars‖ 17: He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. Prov. 26 Chess : ―Preacher :Congregation‖ ―pares ordenados‖ 18: As a mad man who casteth firebrands, arrows, and death, Prov. 26 Chess : ―vending machine‖ ―atm‖ ―luminosity‖ 19: So is the man that deceiveth his neighbour, and saith, Am not I in sport? Prov. 26 Chess : ―Continental‖ ―sieve‖ ―sift‖ ―coladera‖ ―vessel‖ ―bucket‖ ―ATM‖ ―Florence Nightingale‖ ―black pearl‖ 20: Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. Prov. 26 Chess : ―bark‖ ―submarine‖ ―Mariana Trench‖ ―Black Pearl‖ 21: As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. Prov. 26 Chess : ―carbon neutral‖ ―rags‖ ―Molotov‖ ―elephant‖ ―electric power‖ ―hule‖ 22: The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. Prov. 26 Chess : ―Baker Street‖ "Holland House""Vanadium""Melrose" ―Will Turner‘s Zetas‖ Ps. 73:23 "Nevertheless I am continually with thee: thou hast holden me by my right hand." 23: Burning lips and a wicked heart are like a potsherd covered with silver dross. Prov. 26 Chess : ―vault‖ ―Wrigley‘s Spearmint Gum‖ ―tapioca‖ ―Mercury‖ ―thermometer‖ temperature alone what meaneth? Matthew 23:23 "Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. Luke 11:42"But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and pass by justice and the love of God. These you ought to have done, without leaving the others undone. Interestingly, of the three "weightier matters" Christ says to focus on—judgment, mercy, and faith—only one is even mentioned in the Ten Commandments. Mercy is not listed as one of the Ten or emphasized as a major tenet but as a blessing from God to the thousands who keep His law (Exodus 20:6). How then, do these three virtues carry such weight with the law? The Pharisees were in horrendous spiritual condition. Notice that Christ did not simply say, "You are breaking the law—keep it!" They had the law, and they allegedly kept it, ever so minutely. The problem was that they had completely lost the meaning and purpose of the law! Rather than it being a joy and benefit to them, it had become a burden grievous to be borne and unhealthy to their spiritual state. God intends the law to be "the law of liberty" (James 1:25; 2:12). If a person looks into it and obeys, he is liberated from guilt, shame, feelings of worthlessness, self-pity, abandonment, and loneliness. In short, we can only obtain joy and happiness when we keep the law with God's intended spirit and attitude. Any other use of the law or the breaking of it leads to negative effects that preclude joy and happiness. They had taken what Jesus and His Father had instituted as a blessing and turned it into a curse. Paul, "a Pharisee, the son of a Pharisee" (Acts 23:6) recognized how the law could become an enemy: "And the commandment, which was to bring life, I found to bring death" (Romans 7:10). When the law is applied wrongly, the consequences are always destructive. The scribes and Pharisees used the law on others like a club and perverted it for their own selfish gain. "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble" (James 1:27). How could anyone, by any stretch of the imagination, reason a way to turn this around to the point he could turn widows and orphans out of their homes, then stand in the streets as if righteous, making long prayers to God? Is it any wonder Christ denounces them so harshly? Considering the content and repetition in His vilification, Jesus Christ is as incensed at them as perhaps anyone He ever addresses in the Bible, Old or New Testament. After calling them snakes in Matthew 23:33, He questions if there is any way they can escape eternal damnation! Yet in His righteous anger, He still gives them insight on how to correct their course, to put them back on track regarding the spirit and attitude necessary to keep the law properly. Christ intends His instruction to cause us to think through three basic elements of the purpose of that law and how it should work to man's good. To the Pharisees, He did not explain the relationship of judgment, mercy, and faith to the law. Why cast His pearls before swine? But if they would make the effort, He gave them a clue about how to straighten out their thinking. In so doing, they would re-establish the law's purpose and meaning and gain correct perspective in how to keep it. History shows they did not take the hint. 24: He that hateth dissembleth with his lips, and layeth up deceit within him; Prov. 26 Chess : ―carril‖ ―brick-o-brac‖ 25: When he speaketh fair, believe him not: for there are seven abominations in his heart. Prov. 26 Chess : ―fisherman‘s knot‖ ―fisherman‘s bend‖ 26: Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation. Prov. 26 Chess : ―Atlantic City‖ ―Atlantis‖ ―Charles Atlas‖ ―Fitness Center‖ ―Probability‖ Probability Probability is a way of expressing knowledge or belief that an event will occur or has occurred. In mathematics the concept has been given an exact meaning in probability theory, that is used extensively in such areas of study as mathematics, statistics, finance, gambling, science, and philosophy to draw conclusions about the likelihood of potential events and the underlying mechanics of complex systems. The word probability does not have a consistent direct definition. In fact, there are sixteen broad categories of probability interpretations, whose adherents possess different (and sometimes conflicting) views about the fundamental nature of probability: 1. Frequentists talk about probabilities only when dealing with experiments that are random and well-defined. The probability of a random event denotes the relative frequency of occurrence of an experiment's outcome, when repeating the experiment. Frequentists consider probability to be the relative frequency "in the long run" of outcomes.[1] 2. Bayesians, however, assign probabilities to any statement whatsoever, even when no random process is involved. Probability, for a Bayesian, is a way to represent an individual's degree of belief in a statement, or an objective degree of rational belief, given the evidence. The word Probability derives from probity, a measure of the authority of a witness in a legal case in Europe, and often correlated with the witness's nobility. In a sense, this differs much from the modern meaning of probability, which, in contrast, is used as a measure of the weight of empirical evidence, and is arrived at from inductive reasoning and statistical inference.[ The scientific study of probability is a modern development. Gambling shows that there has been an interest in quantifying the ideas of probability for millennia, but exact mathematical descriptions of use in those problems only arose much later. According to Richard Jeffrey, "Before the middle of the seventeenth century, the term 'probable' (Latin probabilis) meant approvable, and was applied in that sense, univocally, to opinion and to action. A probable action or opinion was one such as sensible people would undertake or hold, in the circumstances."[4] However, in legal contexts especially, 'probable' could also apply to propositions for which there was good evidence.[5] Aside from some elementary considerations made by Girolamo Cardano in the 16th century, the doctrine of probabilities dates to the correspondence of Pierre de Fermat and Blaise Pascal (1654). Christiaan Huygens (1657) gave the earliest known scientific treatment of the subject. Jakob Bernoulli's Ars Conjectandi (posthumous, 1713) and Abraham de Moivre's Doctrine of Chances (1718) treated the subject as a branch of mathematics. See Ian Hacking's The Emergence of Probability and James Franklin's The Science of Conjecture for histories of the early development of the very concept of mathematical probability. The theory of errors may be traced back to Roger Cotes's Opera Miscellanea (posthumous, 1722), but a memoir prepared by Thomas Simpson in 1755 (printed 1756) first applied the theory to the discussion of errors of observation. The reprint (1757) of this memoir lays down the axioms that positive and negative errors are equally probable, and that there are certain assignable limits within which all errors may be supposed to fall; continuous errors are discussed and a probability curve is given. Pierre-Simon Laplace (1774) made the first attempt to deduce a rule for the combination of observations from the principles of the theory of probabilities. He represented the law of probability of errors by a curve y = φ(x), x being any error and y its probability, and laid down three properties of this curve: 1. it is symmetric as to the y-axis; 2. the x-axis is an asymptote, the probability of the error being 0; 3. the area enclosed is 1, it being certain that an error exists. He also gave (1781) a formula for the law of facility of error (a term due to Lagrange, 1774), but one which led to unmanageable equations. Daniel Bernoulli (1778) introduced the principle of the maximum product of the probabilities of a system of concurrent errors. The method of least squares is due to Adrien-Marie Legendre (1805), who introduced it in his Nouvelles méthodes pour la détermination des orbites des comètes (New Methods for Determining the Orbits of Comets). In ignorance of Legendre's contribution, an IrishAmerican writer, Robert Adrain, editor of "The Analyst" (1808), first deduced the law of facility of error, h being a constant depending on precision of observation, and c a scale factor ensuring that the area under the curve equals 1. He gave two proofs, the second being essentially the same as John Herschel's (1850). Gauss gave the first proof which seems to have been known in Europe (the third after Adrain's) in 1809. Further proofs were given by Laplace (1810, 1812), Gauss (1823), James Ivory (1825, 1826), Hagen (1837), Friedrich Bessel (1838), W. F. Donkin (1844, 1856), and Morgan Crofton (1870). Other contributors were Ellis (1844), De Morgan (1864), Glaisher (1872), and Giovanni Schiaparelli (1875). Peters's (1856) formula for r, the probable error of a single observation, is well known. In the nineteenth century authors on the general theory included Laplace, Sylvestre Lacroix (1816), Littrow (1833), Adolphe Quetelet (1853), Richard Dedekind (1860), Helmert (1872), Hermann Laurent (1873), Liagre, Didion, and Karl Pearson. Augustus De Morgan and George Boole improved the exposition of the theory. Andrey Markov introduced the notion of Markov chains (1906) playing an important role in theory of stochastic processes and its applications. The modern theory of probability based on the meausure theory was developed by Andrey Kolmogorov (1931). 27: Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him. Prov. 26 Chess : (contrast): ―railroad‖ ―riel o fiel‖ ―frontispiece‖ ―perspicacity‖ 28: A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin. Prov. 26 Chess : ―fishplate‖ ―eclisas‖ (bridas) ―World Bank‖ ―fishplate‖: In rail terminology, a fishplate or joint bar is a metal bar that is bolted to the ends of two rails to join them together in a track. The name is derived from fish, a wooden bar with a curved profile used to strengthen a ship's mast.[1] The top and bottom edges are tapered inwards so the device wedges itself between the top and bottom of the rail when it is bolted into place.[2] In rail transport modelling, a fishplate is often a small copper or nickel silver plate that slips onto both rails to provide the functions of maintaining alignment and electrical continuity. The device was invented by William Bridges Adams in May 1842, because of his dissatisfaction with the scarf joints then in use: he noted that to form the joint the rail was halved in thickness at its ends, where the stress was greatest.[3] It was first deployed on the Eastern Counties Railway in 1844, but only as a wedge between the adjoining rails. Adams and Robert Richardson patented the invention in 1847,[4] but in 1849 James Samuel, the engineer of the ECR developed fishplates that could be bolted to the rails. ―eclisas‖ (bridas) : En vías férreas se denomina eclisas o bridas a los elementos utilizados para la unión de rieles. Estos elementos son necesarios en el montaje de la vía y pueden utilizarse como definitivos, aunque la técnica actual suele sustituirlos, una vez montada la vía, por uniones soldadas mediante soldadura aluminotérmica. Proverbs, chapter 27 Compare with Revised Standard Version: Prov.27 1: Boast not thyself of to morrow; for thou knowest not what a day may bring forth. Chess: ―San Ramón‖ ―Mérida‖ ―flower power‖ brows: premises, premier, prime minister “In balancing his faults with his perfections, the latter seemed rather to preponderate.” [Fielding (―Libra‖)] Libra: the seventh sign of the zodiac, one of the ancient constellations, which the sun enters about 22 September and leaves about 22 October. At this time the day and night being ―weighed‖ would be found equal. Liber: Latin for book. Liber Albus (the white book) a compilation of the laws and customs of the City of london, made in 1419 by John Carpenter, town clerk. Acts 6:9 ―Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.‖ (Acts6 &7) 2: Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Prov.27 Chess: Architecture: ―In its most gracious architectural forms, it arrests the spectator‖ [Kenneth Cragg (―Arroyo‖)] 3: A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both. blue: ―Blue Peter‖: a blue flag with a white square in the centre, hoisted as a signal that a ship is about to sail. Here ―Peter‖ is a corruption of ―repeater‖ (―POAS‖), the flag having been originally used to mean that a signal had not been read and should be repeated. Also the letter ―P‖ in the international Code of Signals. Blue Sky Laws: in the U.S.A., laws passed to protect the inexperienced buyer of stocks and bonds against fraud. The name is said to have its origin in a phrse used by one of the supporters of the earliest of these laws, who said that certain business opertorswere trying to capitalize ―the blue skies‖….Azure: from the Arabic (?) lazura (lapis-lazuli). Heraldic term for the color blue. Represented in royal arms by the planet Jupiter, in noblemen‘s by the sapphire. The ground of the old shield of France was azure. Emblem of fidelity and truth. Represented in heraldic devices by horizontal lines. Also used as a synonym for the clear blue sky…. Azrael: the Mohammedan angel of death. He will be the last to die, but will do so at the second trump of the archangel. The bitter cold stole into the cottages, chess: marking the old and feeble with the touch of Azrael. MRS HUMPHRY WARD: Marcella, II,i 4: Wrath is cruel, and anger is outrageous; but who is able to stand before envy? Prov.27 Chess:: ―Bennetton‖: ―Big Ben‖ watch cap : ―Being intrusted by the President with a Special Confidential Mission to Central America, on Wednesday, the third of October, 1839, I embarked on board the British brig Mary Ann, Hampton, master, for the Bay of Honduras.‖ JLS: INCIDENTS OF TRAVEL IN CENTRAL AMERICA, CHIAPAS AND YUCATAN. Ch.I,p.9 Bay of Honduras: Tomb of Sixth-Century Maya King Discovered The jade-encrusted tomb of a Maya king has been unearthed in northern Honduras by road diggers near the Copán archaeological park. The remains of a two-year-old child, painted red, and a noblewoman were beside the monarch. "Both were sacrificed in honor of the king," said Seiichi Nakamura, the archaeologist who announced the discovery. Nakamura, a Japanese scientist who has led the conservation program at the Maya site for eight years, said the sixth-century remains must have been the center point of a ritual plaza. Eight large chests of offerings found near the bodies were heaped with fine-tooled jade figurines, engraved seashells and ceramic flasks. The scientists have yet to identify which of Copán's 16 kings the tomb belongs to. Copán, among the most important tourist centres in Honduras, is preserved in a rain forest parkland seven miles (five kilometers) from the Guatemalan border and 120 miles (190 kilometers) west of the capital, Tegucigalpa. The monumental riverside city in the Valley of Copán has been excavated since 1830, and the quality of sculpture is unsurpassed. Between A.D. 650 and 820, the southernmost city in the Maya Empire, which once extended into Mexico, Belize, El Salvador and Guatemala, had a population of 20,000. The abrupt end of the civilization still mystifies scholars. 5: Open rebuke is better than secret love. Prov.27 Chess:: ―Aquarius‖: ―Water Bearer‖ ―Norway‖ ―Buenos Aires‖: ―Tango‖ ―Survival:Revival‖ Yves Tanguy:1900-1955. French-born American surrealist painter. tangerine :mandarina: Citrus nobilis deliciosa THE DAFFODILS by William Wordsworth I wandered lonely as a cloud That floats on high o'er vales and hills, When all at once I saw a crowd, A host, of golden daffodils, Beside the lake, beneath the trees Fluttering and dancing in the breeze. Continuous as the stars that shine And twinkle on the Milky Way, They stretched in never-ending line Along the margin of a bay: Ten thousand saw I at a glance Tossing their heads in sprightly dance. The waves beside them danced, but they Out-did the sparkling waves in glee: A poet could not but be gay In such a jocund company: I gazed -and gazed -but little thought What wealth the show to me had brought. For oft, when on my couch I lie In vacant or in pensive mood, They flash upon that inward eye Which is the bliss of solitude; And then my heart with pleasure fills And dances with the daffodils. tangent Lake Tana:the largest lake of Ethiopia (1400 s.m.); the source of the Blue Nile. Lake Tanganyka: the longest lake in Africa (400 miles), occupying 12,700 s.m. between Tanzania (Tanganyka and Zanzibar) and Zaire. ―Nation‖ ―Bay of St.George‖(Bahía de Chetumal): ―no es para tanto‖ ―no es así, como ecir qué bruto!‖ ―Belmopan‖: “Disease and desertion still caused much geater wastage than battle” [Theodore Ropp (―Belize‖)] 6: Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. Prov.27 Chess : denouement density Denmark 7: The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet. Prov.27 Chess : ―Singapur‖ 8: As a bird that wandereth from her nest, so is a man that wandereth from his place. Prov.27 Chess: "Blue Bird" "Reino Unido" "Nido" "Templo" "Golfito" "Blue Ridge Mountain" Gen 12:3 "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." Gal 3:8 "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham,saying,In thee shall all nations be blessed." Cashmere :―Hurried on by a strong northeaster, on the ninth we were within the region of the trade-winds, on the tenth within the tropics, and on the eleventh; with the thermometer at 80°, but a refreshing breeze, we were moving gently between Cuba and St. Domingo, with both in full sight. For the rest, after eighteen days of boisterous weather, drenched with tropical rains, on the twenty-ninth we were driven inside the Lighthouse reef, and, avoiding altogether the regular pilot-ground, at midnight reached St. George‘s Bay, about twenty miles from Balize.‖ .‖ JLS: INCIDENTS OF TRAVEL IN CENTRAL AMERICA, CHIAPAS AND YUCATAN. Ch.I Arrival at Balize p. 10 …. ―Casablanca‖: ―At the Battle of the Nile (1798), Louis Casabianca, Captain of the French flagship L‟Orient (120 guns), gallantly fought his ship to the end, although the Admiral had been killed. His thirteen-year-old son, Giacomo Jocante, refusing to leave him, perished with his father. The boy stood on the burning deck / Whence all but he had fled; / The flame that lit the battle‘s wreck / Shone round him o‘er the dead. MRS. HEMANS: Casabianca ….Casanova: Cardinal Acquavivva, papal order of the Golden Spur, S. Poniatowska, Frederick the Great carve: “The bright share carved out the furrow clean.” [William Morris (―Shell‖)] 9: Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel. Prov.27 Chess : freedom liberation cimarron: “I‟ll do it with ease, I have cast it all” [Jonson (―Mustang‖)] cashew: Anacardium occidentale Cologne El Cid: Cienfuegos : a city and port on the southern coast of western Cuba. 10: Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off. Prov.27 chess: up: upsee:used in combination with Dutch,Freeze, English, as jesting terms for drunk or tippling. Upsee Dutch is ―in the manner of the Dutch‖, upsee Freeze, ―in the manner of a Frisian‖, etc. I do not like the dulness of your eye, / It hath a heavy cast; ‗tis upsee-Dutch / And says you are lumpish whoremaster. BEN JONSON: The Alchemist, IV,iv (?) ―The acquaintances she had already formed were unworthy of her” [Jane Austen (―Manaus:‖: ―Roberto Carlos‖)] Seal of Confession: the obligation which binds a priest not to divulge outside the confessional anything he may hear therein. H cannot be forced to reveal in witnes-box of a court of law any information he may have thus obtained. …..‖sotana negra‖ diagonal: the slippery slope: the broad and easy way ―that leadeth to destruction‖ slops: police; originally ―ecilop‖ (police backwards) ―I dragged you in here and saved you, / And sen out a gal for the slops; / Ha! they‘re acomin‘, sir! Listen! / The noise and the shoutin‘ stops.‖ SIMS: Ballad of Babylon (The Matron‟s Story) Slops is also an old name for a loose tarment and in the Royal Navy the term slops has long been applied to the clothing, towels, blankets, etc., sold from the ship‘s store which is known as the slop-shop. tapete: arras: tapestry, so called from Arras in Artois, once famed for its manufacture. When rooms were hung with tapestry it was easy for persons to hide behind it; so Hubert hid the two villains who were to put Arthur‘s eyes (Shakespeare, King John, IV,I,2); Polonius was slain by Hamlet while concealed behind the arras (Hamlet, III, iv); Falstaff hid behind it in Ford‘s house (Mery Wives of Windsor, III,iii) …………..The Artesian State: South Dakota, better known as the Coyote State. 11: My son, be wise, and make my heart glad, that I may answer him that reproacheth me. Prov.27 Chess: ―Wednesday‖ ―ball‖ ―Orange(House of)‖ ―ChacMol‖ ―Henry Moore‖ ―Caribbean‖ 12: A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. Prov.27 Chess: array : Mathematics. a.A rectangular arrangement of quantities in rows and columns, as in a matrix.. b. Numerical data linearly ordered by magnitude. “a heathenish array of monstrous clubs and spears” [Melville (―John Updike‖)] “Hummel‟s voice, though slight, was expertly pitched to pierce the noise of the shop” [John Updike (―Louis Armstrong‖)] “Long survival is no more self-evidently the final measure of the worth of a society than it is of an individual.” [Joseph Wood Krutch (―The Ark‖)] 13: Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. Prov.27 Chess: skull&bones 14: He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. Prov.27 Chess: ―Faraday‖ ―motor‖ ―dynamo‖ 15: A continual dropping in a very rainy day and a contentious woman are alike. Prov.27 Chess: 16: Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself. Prov.27 Chess: “liver” “hígado” : ―No hay cosa más difícil que manejar un sombrero en la mano de un personaje, me ha dicho Gabriel García Márquez; y es verídico. Se requiere de una gran pericia para no olvidar, a cada paso, qué debe hacer ese caballero con su sombrero. Si colgó el sombrero de un perchero no podría aparecer luego con él en la cabeza paseando por la calle, como Sancho a la mujeriega en su burro robado por Ginés de Pasamonte. La solución más práctica la daban los viejos seriales de cine de los años cuarenta, donde gánsteres y detectives se liaban a golpes sin botar nunca el sombrero, por muy enconada que fuera la pelea, sujeto a la cabeza por algún pegamento de zapatos de probada resistencia.‖ El oficio más viejo del mundo Sergio Ramírez Quiero detenerme en una imagen que es el símil de mi oficio de escritor: un mueble. Puede que les resulte un ejemplo un tanto arbitrario, pero mi abuelo materno era ebanista por afición; y además de pastor evangélico, era rabdomante, el que tiene el don natural de descubrir fuentes de agua bajo la tierra con la ayuda de una vara que se inclina para señalar el sitio oculto, gracias a una fuerza misteriosa. Del trabajo cuidadoso de sus manos conservo una hermosa mesa de roble, de amplia superficie y patas torneadas como airosas cariátides sin rostro que sostienen su arquitectura simple pero firme. Esta mesa, es la mesa sobre la que descansa la computadora en que escribo, los libros que consulto, mis cuadernos de apuntes. Con este ejemplo, pues, quiero recurrir a todo lo que de fábrica, artificio, factura, tiene la escritura de ficciones, ―máquina de variada invención‖, como se decía en tiempos de las novelas de caballería. Para fabricar un mueble se parte de una idea de árbol, el árbol que se alza ante los vientos entre la abigarrada y oscura multitud del bosque. Es necesario elegir uno de ellos, apreciar su fuste, las rugosidades de su corteza, la extensión de sus raíces, la solemnidad de su estatura, la frondosidad de su ramaje, y entonces, hay que cortarlo. Y después de cortarlo, aserrarlo en piezas, ensamblar esas piezas, darles una forma; cuidar que las junturas no dejen luces ¾entre juntura y juntura no puede pasar la luz, saben de sobra los buenos artesanos¾; y por fin tallar, lijar, barnizar. Nada sobrevive de aquella forma de árbol, pero es el árbol. Entre el árbol y el mueble, entre la materia del árbol y la transformación de la materia en un mueble, queda de por medio la apropiación de esa materia, apropiación que es el proceso de convertir la realidad en imaginación y la imaginación en lenguaje; un proceso que requerirá de diversas herramientas, como las del carpintero que era mi abuelo: plomada, escoplo, buril. Y rigor, disciplina, sentido de las proporciones, medidas de la estética, amor de la perfección aunque la perfección se vuelva siempre inaprensible. Volver a lijar, volver a pulir. Tachar, sustituir, desechar. No dejar luces en las junturas. También podríamos utilizar el ejemplo de una prenda de vestir, que me permite hablar de los procedimientos ocultos, esos que nunca pueden exhibirse a los ojos del lector porque conspiran contra la credibilidad del artificio, como serían las costuras de un traje. O el revés de un bordado. Voltear la tela al revés para examinar las costuras, es solamente un vicio del lector que lee como escritor y quiere ver la calidad de las puntadas, o la trama de revés de la tela, donde se esconden los secretos del procedimiento. Pero ésta es una deformación del oficio, que no le deseo a nadie que emprende la lectura de un libro por el gusto y el placer de leer, que es, al fin y al cabo, la razón de que existan los libros. Entrar en la lectura de un libro es entrar en la novedad que no debe ser mancillada. La costumbre, la familiaridad, terminan matando la sensación, o la ilusión de novedad, cuando uno lee como escritor para advertir los procedimientos, las mecánicas de relojería del libro, sus costuras, la trama al revés del bordado. Es la misma familiaridad que permite descubrir, en la sala de la casa ajena que nos ha seducido la primera vez, tras repetidas visitas, las sombras de humedad en las paredes, la rotura de la alfombra, la insistencia de la presencia de determinados objetos que si nos maravillaron al principio, ahora nos resultan demasiado pobres, un desorden y un descuido que antes no estaban allí. Es la desilusión de la intimidad la que se apodera del ánimo, y en esa desilusión empiezan a habitar también ruidos, voces, olores, con su presencia incómoda. En la introducción de Tom Jones, bill of fare to the feast [minuta para el festín], Fielding advierte que el autor no debe verse a sí mismo como un caballero que ofrece un festín privado, sino como el patrón de una fonda donde todos los clientes son bienvenidos porque pagan. Si se trata de una comida privada, los invitados nada podrán protestar contra aquello que se les sirva. Por el contrario, el cliente de la fonda tiene el derecho de exigir de antemano la carta, para saber qué puede esperar. Y sólo hay allí un plato a escoger: la condición humana; el huésped no deberá ofenderse porque tenga una escogencia única: más fácil sería para un cocinero agotar todas las especies animales y vegetales en una multitud de platos, que para el novelista agotar todas las variantes y variables de la condición humana. Lo demás, es asunto de cocina. Nadie debe penetrar en la cocina. Pero sólo del autor dependerá que esa presencia, con sus ruidos, sus cacerolas sucias y sus desechos, deje de ser obvia a lo largo de toda la lectura. No hay nada más decepcionante para quien se sienta en la fonda de Fielding que una mirada, aún involuntaria, al interior de esa cocina cuando en el ir y venir de los camareros la puerta voladiza deja percibir el desorden de adentro, señales molestas de lo inacabado, de lo imperfecto. O de lo fallido. De la verosimilitud de los procedimientos es que depende la eficacia de la narración. La congruencia. Nadie olvidó nunca después de los siglos que Cervantes a su vez olvidó que a Sancho le había robado el borrico en la Sierra Morena el famoso ladrón Ginés de Pasamonte, librado de la cadena de galeotes por Don Quijote, y que en el siguiente párrafo del mismo capítulo aparece Sancho montado a la mujeriega en el mismo borrico. En la II Parte de El Quijote Cervantes quiere desquitarse de su error, y el Bachiller Sansón Carrasco le pide a Sancho que explique el olvido. Pero vuelve a errar Cervantes cuando habla Sancho y cuenta otra vez, como si fuera una novedad, quién le había robado el jumento, algo que ya sabemos. En su novela Omer‘s daugther, Robert Graves nos enlista la incongruencias que encuentra en La Odisea : cuando Ulises huye de la isla de los Cíclopes, Homero olvida que el barco tiene el timón en la proa, y no en la popa, como dice después; que hace falta más de tres hombres para ahorcar a una docena de mujeres de una sola vez, con una sola cuerda, como ocurre con la criadas después de la matanza de los pretendientes que acosan a Penélope; que con las doce hachas a través de las que dispara Ulises con el arco, y que nadie recogió, los pretendientes pudieron haberse armado de sobra; que no se corta madera de un árbol vivo para fabricar un barco; y en fin, que los halcones no devoran a su presa en pleno vuelo. Pecata minuta. Gotas de olvido en un mar inconmensurable de memoria. Pero los olvidos que se vuelven incongruencias perturban el deseo de participación del lector, causan malestar, despiertan impaciencia. Recuerdan el artificio, dejan entrever los afanes de la cocina. Una mosca en la sopa en la fonda de Fielding. Y la suma de olvidos, incongruencias, desajustes de tiempo y lugar, ausencias, errores ¾aún los sintácticos y los ortográficos¾ demuestran la inconstancia y la falta de pericia en el manejo de las herramientas y en el uso de los materiales. Exhiben el no saber. No hay cosa más difícil que manejar un sombrero en la mano de un personaje, me ha dicho Gabriel García Márquez; y es verídico. Se requiere de una gran pericia para no olvidar, a cada paso, qué debe hacer ese caballero con su sombrero. Si colgó el sombrero de un perchero no podría aparecer luego con él en la cabeza paseando por la calle, como Sancho a la mujeriega en su burro robado por Ginés de Pasamonte. La solución más práctica la daban los viejos seriales de cine de los años cuarenta, donde gánsteres y detectives se liaban a golpes sin botar nunca el sombrero, por muy enconada que fuera la pelea, sujeto a la cabeza por algún pegamento de zapatos de probada resistencia. El mueble que deja ver luces en las junturas, el que no se asienta bien sobre el piso, el que acusa rugosidades extremas en la superficie, el de las gavetas que se pegan. De esa suma de imperfecciones resultan los libros prescindibles, contra los que se levanta el rencor, y el propio olvido del lector, castigo final de las malas mentiras. A los malos mentirosos, ni Dios los quiere. Digamos entonces que en la mecánica de la lectura hay un juego de correspondencias visibles e invisibles entre el escritor y el lector que no deben ser interrumpidas por los defectos; o que sólo permiten un número muy reducido de defectos. Es una operación delicada porque depende de percepciones, en un proceso que va de la mente a la mente, una cadena de imágenes pasando continuamente por el filtro de las palabras. En ese proceso debe crearse una correspondencia de imágenes, aunque no necesariamente una identidad visual. La torpeza en el procedimiento, o los defectos en el lenguaje, son capaces de frustrar toda la operación y volverla tediosa, o ininteligible. Frustrar la imagen, desconcertarla. El escritor imagina, y el lector también imagina. Y mientras el escritor imagina, también imagina al lector leyendo. De alguna manera se está creando una dependencia de futuro. Hay algo que al lector podría no gustarle, no seducirlo, y esa idea de censura crea una modificación de la escritura. Estos son momentos críticos del proceso. Si el escritor se deja arrastrar por el que leerán, como quien se deja llevar en la vida por el que dirán, entraría a pelear su batalla en un territorio ajeno, el de los gustos, las preferencias y las apreciaciones del momento. En términos contemporáneos, es cierto que un lector lee en cada momento; pero es más cierto que nunca desprecia la suma de momentos sucesivos que forman el verdadero gusto, la preferencia de fondo. Existe una correspondencia de imágenes entre escritor y lector, aunque no una identidad, porque hay tantos escenarios y rostros como lectores. En la mente del autor que concibe, hay un sólo tipo, un solo modelo, aunque complejo, de composición de escenas y personajes cuando imagina. El filtro de las palabras deberá probar ser lo suficientemente eficaz para que la escritura recoja si no todas, la mayor parte de sus ideas imaginativas. Entre la mente que imagina y la palabra que copia, se produce entonces un trámite de fidelidades. Pero de allí en adelante, entre lectores, el modelo se dispersa en copias disímiles, correspondientes pero no idénticas. Los modelos universales, basados en propiedades homogéneas, solamente los obtenemos a través de la imagen directa, no de las palabras. Hay una imagen universal, entendida, de Don Quijote y de Sancho porque se ha creado en la plástica un arquetipo, gracias a los grabados de Gustave Doré, sobre todo, y existe hoy todo una imaginería de estampas, esculturas, dibujos que nos refieren a esas figuras reconocibles más allá del hecho de la lectura. Alguien que lee por primera vez Don Quijote sólo confirma, reconoce esas figuras. ¿Cuántas Madame Bovary hay en las mentes, sin embargo? Sin el cine, su número sería infinito, como en el siglo XIX. El cine es el verdadero rasero de la imagen. Cualquier joven señora provinciana podía imaginar su libertad encarnándose en un personaje al que ponía rostro, su propio rostro. Pero el cine somete al ensueño a una servidumbre de modelo, reduce los modelos. Entonces, ¿cuántas Madame Bovary? ¿el rostro en blanco y negro de Jennifer Jones en la película de Vincente Minelli, o el de Isabelle Huppert en la película de Claude Chabrol? Pero, ¿es ése de verdad el rostro? ¿o sobreviven, por el contrario, pese a todo, los rostros de la imaginación? Hay que imaginar la imagen, esa es la más espléndida de las tareas del lector. Imaginar el mundo como toca un ciego el sueño, prestando al poeta nicaragüense Joaquín Pasos las palabras del poema Canto de Guerra de las Cosas. Sólo la literatura es capaz de esa riqueza de diversidad, de repartir un rostro, una escena, un escenario para cada quien con prodigalidad. A la más minuciosa descripción de una casa de Balzac, a la más detallada descripción de un rostro, de un cuerpo desnudo de D. H. Lawrence, responderá siempre un estallido, un chisporroteo múltiple de casas, rostros, cuerpos cada vez que alguien lee. El menú de Fielding tiene un plato único, pero sus variantes son infinitas. La belleza que depara la lectura es siempre hipotética. De allí que muchas veces terminemos decepcionados con las películas basadas en obras literarias. Es que estamos enfrentando las imágenes de un lector en particular, que es el director de cine, con las nuestras, y nunca habrá coincidencias posibles. La imagen expuesta choca contra nuestra imagen y se destruyen. Recuerdos de las viejas radionovelas? Yo me acuerdo mucho de El derecho de nacer de Félix B. Caignet. Las voces tersas, sensuales, de precisa sonoridad eran los galanes y heroínas que oíamos describir en sus atributos a un narrador con entonaciones de declamador. Y esas voces no tenían correspondencia con los actores escondidos como endriagos en la cabina de grabación. Las voces, por sí mismas, eran los personajes. La revelación de la imagen oculta, encarnada en la voz, rompía el encanto. La radio ocultaba, el cine devela. No deja escapatoria. Podemos tener cada uno una imagen mental de Ana Karenina, pero vista en una pantalla debe ser necesariamente bella, de una belleza trágica, que es la belleza de Greta Garbo. Es una mujer bella y abandonada la que muere destrozada bajo las ruedas del tren. En la ópera, por el contrario, no exigimos congruencia entre voz e imagen, una voz bella que corresponda a una imagen bella. Allí, porque la voz todo lo encarna, tienen licencia los más atroces excesos e incongruencias, visibles en el escenario como no son visibles en la radio. Una desfalleciente Violetta Valery, que una lectura de La dama de las camelias de Alejandro Dumas hijo nos ofrece en fúnebres huesos, puede ser una soprano de cien kilos de peso en La Traviata, siempre que su caja torácica expandida pueda sostener el más alto de los trémolos. O bien puede la diva entonar un aria con intenso dramatismo, acostada mientras agoniza, arrebatándonos lágrimas de los ojos, una situación que en las páginas de una novela no podría ser sino ridícula. En el teatro hay también otro tipo de verosimilitud. Nunca nos ofende el olor a pintura fresca de los decorados si nos sentamos en las primeras filas de la platea, ni la conciencia de esa realidad de trapo, madera y cartón que tenemos frente a los ojos. La ilusión de realidad que crea el teatro parte de una disposición entendida en el espectador a aceptar el artificio. En el Acto I de King Henry V, Shakespeare le pide al público, a través del coro, ilusionarse por sí mismo, una tarea de imaginación compartida que es también de toda la literatura: Dividan un hombre en mil partes/ y creen un ejército imaginario./ Piensen, cuando les hablemos de caballos, que los ven/ hollando con sus cascos soberbios la blanda tierra,/ porque son las imaginaciones las que deben vestir hoy a los reyes,/ transportarlos de aquí para allá, saltando sobre las épocas,/ amontonar los acontecimientos de numerosos años/ en una hora… En el cine, este reclamo a la imaginación es imposible. La evidencia del decorado, la presencia manifiesta del set, decepciona nuestra voluntad de creer. Ese paso, todavía en uso, de la cámara en traveling de una habitación a otra para seguir a los personajes y ahorrar un corte, y que exhibe la pared rebanada, crea siempre una inquietud de falsedad en el espectador. Esa pared que es un decorado, no una pared real. ¿Cuál es el punto de partida en la creación literaria? ¿La imagen? ¿la historia en sí misma? ¿Un personaje? En cada caso se trata de un minúsculo punto luminoso, un capullo que ya lo contiene todo, una larva cósmica, esa conflagración gaseosa que constituye el origen del universo de la creación pasando de nuevo, en ese mismo instante, a su estado sólido, expandiéndose hasta organizar su compleja configuración, su regreso apresurado, y a la vez metódico, para ocupar el espacio de la realidad, su vuelta a la solidez, que luego y otra vez dará paso al estado gaseoso, cambiante, de la imaginación. Por mucho tiempo estuve obsesionado por una imagen que a su vez contenía la semilla de un argumento. La imagen nocturna de dos hombres, uno vestido de casimir oscuro y el otro con bata de cirujano ensangrentada, que se pelean a bastonazos a media calle una urna de cristal que al fin se rompe y cae sobre el empedrado regando su contenido. Es el mes de febrero de 1916 en León de Nicaragua. El cerebro de Rubén Darío, muerto hace pocas horas, está ahora en el suelo como una medusa desvalida. El hombre de la bata de cirujano se lo ha extraído porque quiere saber si pesa más que el de Víctor Hugo. Es el sabio Louis Henry Debayle, descendiente de Stendhal, según su decir, alumno de Charcot y de Péan en La Sorbonne. El otro, un oscuro y metalizado cuñado de Darío, sólo quiere vender el cerebro a un museo de Buenos Aires donde ya lo tiene prometido. Mi obsesión ha terminado. Esa escena quedó en mi novela Margarita, está linda la mar. La imagen inicial, que aparece como en un sueño cenital o bajo la luz de un relámpago sin truenos, también contiene a los personajes, y contiene el argumento, como Atenea estaba contenida en la cabeza de Zeus, de cuerpo entero, armada de su escudo y de su lanza antes de nacer, ya preñada de las semillas de las historias y aventuras que luego habría de vivir; o como la cabeza del guerrero entre los jícaros, que en su saliva contiene el poder de la creación. Pero para un escritor de estos trópicos inclementes, su país contiene también la escritura de cuerpo entero, todos los argumentos, todas las imágenes. Rubén Darío, mi personaje y mi paisano, nunca olvidó que en la lontananza marina, entre la bruma de la resolana, bajo el nicaragüense sol de encendidos oros, bostezaba el pequeño país que lo recibió en triunfo al volver, como un príncipe de Golconda o de China. Pasó por las calles de León alfombradas de trigo y aserrín de colores, bajo arcos triunfales que derramaban flores y frutas, su urdimbre cargada de pájaros disecados, en muda vocinglería. Los artesanos, devotos de sus versos que nunca habían leído, pero que estaban en las sonoridades mismas del aire, desengancharon el tiro de caballos de su carruaje y lo arrastraron ellos mismos por las calles en fiesta, delante de las carrozas nutridas de niñas disfrazadas de ninfas, náyades y bacantes, en representación alegórica de esos mismos versos. Era, también, y él lo sabía, la Nicaragua de políticos corrompidos, licenciados confianzudos y generales analfabetos que lo enterró con honores de Príncipe de la Iglesia después que le habían extraído el cerebro en la soledad de una medianoche de calor de horno mientras por toda la ciudad tocaban a duelo las campanas de las iglesias. La realidad de su país, el mío, era opresiva. Murió bajo una ocupación militar extranjera, y cuando yo nací, habíamos sufrido ya tres ocupaciones. Antes, un aventurero de Tennessee se había proclamado presidente y decretó la esclavitud. Pero después, Sandino, un artesano como aquellos que se pegaran al tiro del carruaje de Darío para empujarlo por las calles, humilde aún en su estatura, habría de levantarse en armas contra la intervención en las montañas de Las Segovias. Nací bajo un Somoza, fui al exilio bajo otro Somoza; entré en la vorágine para derrocar al último Somoza, en el delirio inolvidable de la revolución triunfante, y también en el páramo desolado de la revolución perdida. Todo está, para mal y para bien, en mi itinerario, y la crónica de ese itinerario la he puesto en mi libro de memorias Adiós Muchachos, donde cuento la revolución como yo la viví. Pero en todos esos hechos de mi vida hay materia también para novelas. Se trata de una realidad insoslayable aún para el menos fervoroso de los escritores. Aún las más altas torres de marfil suelen ser salpicadas por la sangre de eso que siempre seguiremos llamando realidad en la literatura, y de cuyos recintos oscuros surge el aura de la imaginación. Tras muchos años entre la literatura y la política, he dado ya al César lo que es del César, y me he quedado con la literatura. Y tras muchos años también, creo, con Susan Sontag, que la sociedad perfecta es utópica, pero que no es utópica la justicia, como son lo son la compasión, y la fidelidad a los principios que nos acompañan desde la juventud. Porque lo que bien amas permanece, dice Rilke. Y lo que bien imaginas, también permanece. [Conferencia dictada el miércoles 17 de febrero 2010 en la biblioteca de la Universidad Internacional de la Florida FIU] 17: Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. Prov.27 Chess: ―Häagen-Dazs‖ The Miller‘s Tale ―ice cream‖ 18: Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured. Prov.27 Chess: 19: As in water face answereth to face, so the heart of man to man. Prov.27 Chess: :… Prov.23:2 Guatemala:.Ethon (Guatimala) Etesian Wind: the eagle or vulture that gnawed the liver of Prometheus: ―And he who rules the raging wind, / To thee, O sacred ship, be kind; / And gentle breezes fill thy sails, / supplying soft Etesian gales.‖ DRYDEN: Tr. of Horace‟s Odes, I, 3 Prov.23:2 And put a knife to thy throat, if thou be a man given to appetite Job: It was her job to get her younger brother ready for school….Jocasta: a Theban queen who unknowingly married her own son, Oedipus. 20: Hell and destruction are never full; so the eyes of man are never satisfied. Prov.27 Chess: 21: As the fining pot for silver, and the furnace for gold; so is a man to his praise. Prov.27 Chess: 22: Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him. Prov.27 Chess: 23: Be thou diligent to know the state of thy flocks, and look well to thy herds. Prov.27 Chess: ―Falklands‖ ―Albur‖ ―Sur‖ ―Australia‖ 24: For riches are not for ever: and doth the crown endure to every generation? Prov.27 Chess: substance ‗―O‖ Range‘ 25: The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered. Prov.27 Chess: ―nurture‖ ―singer‖ ―cricket‖ ―Economics‖ ―James Fenimore Cooper‖ ―hibiscus‖ 26: The lambs are for thy clothing, and the goats are the price of the field. Prov.27 Chess: "Barbados" "Bridgetown" "Substance" "Tulum" "Telaraña" ―Motivation‖ 27: And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens. Prov.27 Chess: ―Jordan‖ ―John Deere‖ ―&‖ ―venado‖ Proverbs, chapter 28 Compare with Revised Standard Version: Prov.28 1: The wicked flee when no man pursueth: but the righteous are bold as a lion. Prov.28 Chess: ―Herbie‖ ―Amazon‖ My ties and ballasts leave me—I travel—I sail—my elbows rest in the sea-gaps; I skirt the sierras—my palms cover continents; I am afoot with my vision. W.W. Leaves of Grass 33, l. 712-714 ―Hummer‖ : Leaves of Grass 32, l.699-707 (THE STALLION) BY WALT WHITMAN A gigantic beauty of a stallion, fresh and responsive to my caresses. Head, high in the forehead, wide behind the ears. Limbs glossy and supple, tail dusting the ground. Eyes full of sparkling wickedness, ears finely cut, flexibly moving. His nostrils dilate as my heels embrace him. His well-built limbs tremble with pleasure as we race around and return. I but use you a moment, then I resign you, stallion; 705 Why do I need your paces, when I myself out-gallop them? Even, as I stand or sit, passing faster than you. Prov.28 2: For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged. Chess : ―Crown‖ ―House of Windsor‖ ―Jonathan‖ O swift wind! Space and Time! now I see it is true, what I guess'd at, What I guess'd when I loaf'd on the grass, What I guess'd while I lay alone in my bed, And again as I walk'd the beach under the paling stars of the morning. W.W. Leaves of Grass 33, 1. 1-4 Prov.28 3: A poor man that oppresseth the poor is like a sweeping rain which leaveth no food. Prov.28 Chess : ―chonete: Nicola di Bari at Africa Mía‖ ―The Italian Job‖ ―Osa‖ ―Pasta‖: ―Where the black bear is searching for roots or honey—where the beaver pats the mud with his paddle-shaped tail;‖ W.W. Leaves of Grass 33, 1. 723 4: They that forsake the law praise the wicked: but such as keep the law contend with them. Prov.28 Chess : ―Palmito‖ ―Heart of Palm‖ ―South Carolina‖ ―Circumcision‖; Pacífico : ―Nicoya‖ ―Jacó‖ ―Golfito‖ ―EL Callao‖ ; Miller: "The Miller's Tale" ―Steve Miller Band‖ Jer. 4:4 ―Circumcise yourselves to the Lord‖ 5: Evil men understand not judgment: but they that seek the LORD understand all things. Prov.28 Chess : ―breath‖ ―alimaña‖ ―movement‖ ―Sculpting‖ ―Statue of Liberty‖ ―Statue of Liberty‖ ―Henry Moore‖ 6: Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich. Prov.28 Chess : ―portal‖ ―goal‖ 7: Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father. Prov.28 Chess : ―Ursa Major‖ ―Microsoft‖ 8: He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. Prov.28 Chess : ―Sponge Bob‖ 9: He that turneth away his ear from hearing the law, even his prayer shall be abomination. Prov.28 Chess: ―Engine‖ ―Rolls-Royce‖ ―Swiss Watch‖ ―cathedra‖ ―RoadRunner‖ Psalm 1:1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 1 [a] Bienaventurado[b] el varón que no anduvo en consejo de malos, ni estuvo en camino de pecadores, ni en silla de escarnecedores se ha sentado, 1Beato l'uomo che non cammina nel consiglio degli empi, non si ferma nella via dei peccatori e non si siede in compagnia degli schernitori, 1 Glücklich der Mann, der nicht folgt dem Rat der Gottlosen, den Weg der Sünder nicht betritt und nicht im Kreis der Spötter sitzt, 1Heureux l'homme qui ne marche pas selon le conseil des méchants, Qui ne s'arrête pas sur la voie des pécheurs, Et qui ne s'assied pas en compagnie des moqueurs, 1beatus vir qui non abiit in consilio impiorum et in via peccatorum non stetit in cathedra derisorum non sedit Блажен муж, который не ходит на совет нечестивых и не стоит на пути грешных и не сидит в собрании развратителей, Ps.1:1 ―RoadRunner‖ ―RoadRunner‖ Roadrunner is a supercomputer built by IBM at the Los Alamos National Laboratory in New Mexico, USA. Currently the world's fastest computer, the US$133-million Roadrunner is designed for a peak performance of 1.7 petaflops, achieving 1.026 on May 25, 2008,[1][2][3] and to be the world's first TOP500 Linpack sustained 1.0 petaflops system. It is a one-of-a-kind supercomputer, built from commodity parts, with many novel design features. Prov.28 Military supercomputer sets record By John Markoff. Published: June 8, 2008 8:45 PM PDT An American military supercomputer, assembled from components originally designed for video game machines, has reached a long-sought-after computing milestone by processing more than 1.026 quadrillion calculations per second. The new machine is more than twice as fast as the previous fastest supercomputer, the IBM BlueGene/L, which is based at Lawrence Livermore National Laboratory in California. The new $133 million supercomputer, called Roadrunner in a reference to the state bird of New Mexico, was devised and built by engineers and scientists at IBM and Los Alamos National Laboratory, based in Los Alamos, N.M. It will be used principally to solve classified military problems to ensure that the nation's stockpile of nuclear weapons will continue to work correctly as they age. The Roadrunner will simulate the behavior of the weapons in the first fraction of a second during an explosion. Before it is placed in a classified environment, it will also be used to explore scientific problems like climate change. The greater speed of the Roadrunner will make it possible for scientists to test global climate models with higher accuracy. Prov.28 To put the performance of the machine in perspective, Thomas P. D'Agostino, the administrator of the National Nuclear Security Administration, said that if all 6 billion people on earth used hand calculators and performed calculations 24 hours a day and seven days a week, it would take them 46 years to do what the Roadrunner can in one day. The machine is an unusual blend of chips used in consumer products and advanced parallel computing technologies. The lessons that computer scientists learn by making it calculate even faster are seen as essential to the future of both personal and mobile consumer computing. The high-performance computing goal, known as a petaflop--one thousand trillion calculations per second--has long been viewed as a crucial milestone by military, technical and scientific organizations in the United States, as well as a growing group including Japan, China and the European Union. All view supercomputing technology as a symbol of national economic competitiveness. By running programs that find a solution in hours or even less time--compared with as long as three months on older generations of computers--petaflop machines like Roadrunner have the potential to fundamentally alter science and engineering, supercomputer experts say. Researchers can ask questions and receive answers virtually interactively and can perform experiments that would previously have been impractical. "This is equivalent to the four-minute mile of supercomputing," said Jack Dongarra, a computer scientist at the University of Tennessee who for several decades has tracked the performance of the fastest computers. Each new supercomputing generation has brought scientists a step closer to faithfully simulating physical reality. It has also produced software and hardware technologies that have rapidly spilled out into the rest of the computer industry for consumer and business products. Prov.28 Technology is flowing in the opposite direction as well. Consumer-oriented computing began dominating research and development spending on technology shortly after the cold war ended in the late 1980s, and that trend is evident in the design of the world's fastest computers. The Roadrunner is based on a radical design that includes 12,960 chips that are an improved version of an IBM Cell microprocessor, a parallel processing chip originally created for Sony's PlayStation 3 video-game machine. The Sony chips are used as accelerators, or turbochargers, for portions of calculations. The Roadrunner also includes a smaller number of more conventional Opteron processors, made by Advanced Micro Devices, which are already widely used in corporate servers. Prov.28 "Roadrunner tells us about what will happen in the next decade," said Horst Simon, associate laboratory director for computer science at the Lawrence Berkeley National Laboratory. "Technology is coming from the consumer electronics market and the innovation is happening first in terms of cell phones and embedded electronics." The innovations flowing from this generation of high-speed computers will most likely result from the way computer scientists manage the complexity of the system's hardware. Roadrunner, which consumes roughly three megawatts of power, or about the power required by a large suburban shopping center, requires three separate programming tools because it has three types of processors. Programmers have to figure out how to keep all of the 116,640 processor cores in the machine occupied simultaneously in order for it to run effectively. "We've proved some skeptics wrong," said Michael R. Anastasio, a physicist who is director of the Los Alamos National Laboratory. "This gives us a window into a whole new way of computing. We can look at phenomena we have never seen before." Prov.28 Solving that programming problem is important because in just a few years personal computers will have microprocessor chips with dozens or even hundreds of processor cores. The industry is now hunting for new techniques for making use of the new computing power. Some experts, however, are skeptical that the most powerful supercomputers will provide useful examples. "If Chevy wins the Daytona 500, they try to convince you the Chevy Malibu you're driving will benefit from this," said Steve Wallach, a supercomputer designer who is chief scientist of Convey Computer, a start-up firm based in Richardson, Tex. Those who work with weapons might not have much to offer the video gamers of the world, he suggested. Many executives and scientists see Roadrunner as an example of the resurgence of the United States in supercomputing. Although American companies had dominated the field since its inception in the 1960s, in 2002 the Japanese Earth Simulator briefly claimed the title of the world's fastest by executing more than 35 trillion mathematical calculations per second. Two years later, a supercomputer created by IBM reclaimed the speed record for the United States. The Japanese challenge, however, led Congress and the Bush administration to reinvest in high-performance computing. "It's a sign that we are maintaining our position," said Peter J. Ungaro, chief executive of Cray, a maker of supercomputers. He noted, however, that "the real competitiveness is based on the discoveries that are based on the machines." Having surpassed the petaflop barrier, IBM is already looking toward the next generation of supercomputing. "You do these record-setting things because you know that in the end we will push on to the next generation and the one who is there first will be the leader," said Nicholas M. Donofrio, an IBM executive vice president. By breaking the petaflop barrier sooner than had been generally expected, the United States' supercomputer industry has been able to sustain a pace of continuous performance increases, improving a thousandfold in processing power in 11 years. The next thousandfold goal is the exaflop, which is a quintillion calculations per second, followed by the zettaflop, the yottaflop and the xeraflop. Entire contents, Copyright © 2008 The New York Times. All rights reserved. Prov.28 The Roadrunner uses the Red Hat Enterprise Linux operating system and is managed with xCAT distributed computing software. It occupies approximately 6,000 square feet (560 m²)[8] and became operational in 2008. Roadrunner differs from many contemporary supercomputers in that it is a hybrid system, using two different processor architectures for the heavy lifting. Usually supercomputers only use one, since it would be easier to design and program for. To tap the full potential of Roadrunner, all software will have to be written specially for this hybrid architecture which is uniquely complex. The hybrid design consists of dual-core Opteron server processors manufactured by AMD utilizing the standard x86 architecture. Attached to each Opteron core is a Cell processor manufactured by IBM using Power Architecture technology. As a supercomputer, the Roadrunner is considered an Opteron cluster with Cell accelerators as each node consists of a Cell attached to an Opteron core and the Opterons to each other. The Opterons are very good general purpose processors, popular in supercomputer clusters and easy to program for. But they are not powerful enough to reach the desired 1 petaflops on their own. Building such a system would require at least 20 times as many processors and would be extremely expensive to house, build, power and cool. This is where the PowerXCell processors come in. The Cell processors are nearly 30 times more powerful than the Opterons on these operations, but they are weaker in all other respects, such as organizing the applications, running the operating systems and networking with other computer nodes, housekeeping work that is quite important in very large supercomputers. This leaves the design of a supercomputer of this scale solely based on Cell processors to be impractical. 10: Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession. Prov.28 Chess : ―crocodile rock‖ ―Cheese‖: ―Norman R. Foster‖ (married Wendy Cheeseman) 30 Mary Axe : Swiss Re; W.W. Leaves of Grass 14 l. 736: ―Where the cheese-cloth hangs in the kitchen—where andirons straddle the hearth-slab—where cobwebs fall in festoons from the rafters;‖ notice place as the determinant while in the first phrase the verb “hangs”(Judas Priest) is the node; in the second one, I believe, is “faith”: (iron and fire) and then in the third one is “chess”(spider) ―Morgan (Pirate)‖ : alter-face-Franklin –Sarai ―Ojo de Jade‖- Sarah Brigthman “Where the alligator in his tough pimples sleeps by the bayou;” W.W. 33, l.722 Or at least until the Games are over. Liukin, who before this year was virtually unknown to all but devout gymnastics fans, can be seen performing aerial magic on a Visa commercial narrated solemnly by Morgan Freeman; appearing online in the AT&T blue room; touting CoverGirl makeup and Secret deodorant; and soon smiling from billboards in ensembles from Vanilla Star jeans. Morgenstein called these endorsements his effort to ―help a kid achieve a dream.‖ NYT 11: The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out. Prov.28 Chess : Marrón (café, brown): maroon,mustang, cimarrón (llano-monte: Christopher Marlowe) Suriname maroon : Maroon (from the word marronage or American/Spanish cimarrón: "fugitive, runaway", lit. "living on mountaintops"; from Spanish cima: "top, summit") was a runaway slave in the West Indies, Central America, South America, or North America. Maroon populations are found in Jamaica, Amazon River Basin to the American states of Florida and North Carolina. The Maroons would often raid the plantations to recruit new members, acquire women, weapons, food and supplies. These attacks were often deadly for the planters and their families, and after several unsuccessful campaigns against the Maroons, the European authorities signed several peace treaties with them in the 19th century, granting the Maroons sovereign status and trade rights. Suriname : (Dutch: Suriname; Sranan Tongo: Sranan), officially the Republic of Suriname (traditionally spelled Surinam by the English who founded the first colony at Marshall's Creek[2], along the Suriname River, but the Dutch spelling is more widely accepted), is a country in northern South America. Suriname is one of three non-Spanishspeaking nations in South America along with Guyana, which is Anglophonic and Brazil, which is a Portuguese-speaking nation. cimarrón : En Latinoamérica, se llamó cimarrón a los esclavos rebeldes, algunos de ellos fugitivos, que llevaban una vida de libertad en rincones apartados de las ciudades o en el campo denominados palenques. Con posterioridad, en Cuba se adoptó preferiblemente el vocablo jíbaro para definir los animales cimarrones. Parece también que la palabra cimarrón no se empleó casi nunca con los indios fugitivos. french foxy connections by sheer folly : marketable: fit to be offered for sale (sale : French stained : manchado) “Naturally he asked if he had any marketable manuscript, and Goldsmith dug out The Vicar of Wakefield‖ [ J.H. Plumb (Sardinal)] Mount Markham: a mountain with peaks up to 15,100 feet,in Victoria Lans, Antarctica. Sardinal :Prov.28:11 The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out Marquesas Islands: an archipelago of 11 volcanic islands of French Polynesia in the Sout Pacific Market Marseille : the oldest and second largest city of France and its principal seaport, situated in the southeast on the Mediterranean coast. 12: When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden. Prov.28 Chess : ―substance‖ ―Cabo San Lucas‖ “only art can substitute for nature” [(―Substance)Leonard Bernstein] maroon : Maroon (from the word marronage or American/Spanish cimarrón: "fugitive, runaway", lit. "living on mountaintops"; from Spanish cima: "top, summit") was a runaway slave in the West Indies, Central America, South America, or North America. Maroon populations are found in Jamaica, Amazon River Basin to the American states of Florida and North Carolina. The Maroons would often raid the plantations to recruit new members, acquire women, weapons, food and supplies. These attacks were often deadly for the planters and their families, and after several unsuccessful campaigns against the Maroons, the European authorities signed several peace treaties with them in the 19th century, granting the Maroons sovereign status and trade rights. Suriname : (Dutch: Suriname; Sranan Tongo: Sranan), officially the Republic of Suriname (traditionally spelled Surinam by the English who founded the first colony at Marshall's Creek[2], along the Suriname River, but the Dutch spelling is more widely accepted), is a country in northern South America. Suriname is one of three non-Spanishspeaking nations in South America along with Guyana, which is Anglophonic and Brazil, which is a Portuguese-speaking nation. cimarrón : En Latinoamérica, se llamó cimarrón a los esclavos rebeldes, algunos de ellos fugitivos, que llevaban una vida de libertad en rincones apartados de las ciudades o en el campo denominados palenques. Con posterioridad, en Cuba se adoptó preferiblemente el vocablo jíbaro para definir los animales cimarrones. Parece también que la palabra cimarrón no se empleó casi nunca con los indios fugitivos. french foxy connections by sheer folly : marketable: fit to be offered for sale (sale : French stained : manchado) “Naturally he asked if he had any marketable manuscript, and Goldsmith dug out The Vicar of Wakefield‖ [ J.H. Plumb (Sardinal)] Mount Markham: a mountain with peaks up to 15,100 feet,in Victoria Land, Antarctica. Sardinal :Prov.28:11 The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out Marquesas Islands: an archipelago of 11 volcanic islands of French Polynesia in the Sout Pacific Market Marseille : the oldest and second largest city of France and its principal seaport, situated in the southeast on the Mediterranean coast. 13: He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. Prov.28 Chess : ―SuperNova‖ ―Superstar‖ ―macadam‖ O swift wind! O space and time! now I see it is true, what I guessed at; What I guess‘d when I loaf‘d on the grass; What I guess‘d while I lay alone in my bed, 710 And again as I walk‘d the beach under the paling stars of the morning. W.W. Leaves of Grass 33, l.708-711 14: Happy is the man that feareth always: but he that hardeneth his heart shall fall into mischief. Prov.28 Chess : ―French Connection‖ ―Merimée‖ 15: As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people. Prov.28 Chess : ―distorted‖ ―arrowhead‖ ―flecha veloz‖ 16: The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days. Prov.28 Chess : ―Bartolomé Esteban Murillo‖ 17: A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him. Prov.28 Chess : ―the net‖ ―Prudential Insurance‖ ―ice cream‖ ―Laurel Hill‖ ―Butch Cassidy and the Sundance Kid‖ Far from the settlements, studying the print of animals‘ feet, or the moccasin print; By the cot in the hospital, reaching lemonade to a feverish patient; Nigh the coffin‘d corpse when all is still, examining with a candle: Voyaging to every port, to dicker and adventure; 785 Hurrying with the modern crowd, as eager and fickle as any; Hot toward one I hate, ready in my madness to knife him; Solitary at midnight in my back yard, my thoughts gone from me a long while; Walking the old hills of Judea, with the beautiful gentle God by my side; Speeding through space—speeding through heaven and the stars; 790 Speeding amid the seven satellites, and the broad ring, and the diameter of eighty thousand miles; Speeding with tail‘d meteors—throwing fire-balls like the rest; Carrying the crescent child that carries its own full mother in its belly; Storming, enjoying, planning, loving, cautioning, Backing and filling, appearing and disappearing; 795 I tread day and night such roads. W.W. Leaves of Grass 33. l.781-795 The Prudential Tower, also known as the Prudential Building or, colloquially, as The Pru,[1][2] is a skyscraper in Boston, Massachusetts. The building, a part of the Prudential Center complex, currently stands as the 2nd-tallest building in Boston, behind the John Hancock Tower. The Prudential Tower was designed by Charles Luckman and Associates for Prudential Insurance. Completed in 1964, the building is 759 ft (229 m) tall, with 52 floors. It contains 1.2 million square feet (111,484 m²) of commercial and retail space. Including its radio mast, the tower stands as the tallest building in Boston and the 26th-tallest in the United States, rising to 907 feet (276 m) in height. A 50th floor observation deck, called the "Prudential Skywalk", is currently the highest observation deck in New England that is open to the public, as the higher observation deck of the John Hancock Tower has been closed (somewhat controversially) since the terror attacks of September 11, 2001. The rock most often referred to as Laurel or Snake Hill has also been called Fraternity Rock (because of the greek letters painted on it presumably by local college fraternities), Long Neck (because it is a volcanic neck) and Mt. Pinhorne by a 17th century owner. 18: Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once. Prov.28 Chess : ―tightrope‖ 19: He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough. Prov.28 Chess : ―6‖ ―sixth‖ ―sextant‖ ―sexto‖ ―Sistine Chapel‖ "Capilla Sixtina" ―Meredith Vieira‖ High Depth of Field During exploration of this Colorado glacial valley, the massive 14,000 foot Maroon Bells tower above you. Over the growing sugar—over the yellow-flower‘d cotton plant—over the rice in its low moist field; Over the sharp-peak‘d farm house, with its scallop‘d scum and slender shoots from the gutters; Over the western persimmon—over the long-leav‘d corn—over the delicate blue-flower flax; Over the white and brown buckwheat, a hummer and buzzer there with the rest; Over the dusky green of the rye as it ripples and shades in the breeze; Walt Whitman (1819–1892). Leaves of Grass 33.724-728 Note: notice that in ―Over the sharp-peak‘d farm house, with its scallop‘d scum and slender shoots from the gutters;‖ we have an optimistic ―venereal‖ allusion, since even the ―impurities‖outside in ―los desaguaderos‖ provide a ―base‖ for further refining, remember Botticelli!In spite of our mud we have the Breath on God in us. Notice the transition-possible- between configuration to object. 20: A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent. Prov.28 Chess : ―San José‖ ―Sacramento‖ ―California‖ ―Over the white and brown buckwheat, a hummer and buzzer there with the rest;‖W.W. Leaves of Grass 33-l.727 21: To have respect of persons is not good: for for a piece of bread that man will transgress. Prov.28 Chess : ―Sugar Loaf‖ ―Brasil‖ ―Kaka‖ ―integer‖ ―whole-wheat bread‖ ―bollo‖ ―Over the white and brown buckwheat, a hummer and buzzer there with the rest;‖W.W. Leaves of Grass 33-l.727 22: He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him. Prov.28 Chess : ―offspring‖ ―Adidas‖ ―seahorse‖ ―ciénaga‖ ―la alternativa‖ (taurino) ―Wanted‖ ―miramar‖ ―tunnel vision‖ ―Where the she-whale swims with her calf, and never forsakes it;‖ W.W. Leaves of Grass 33-l.741 23: He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue. Prov.28 Chess : ―arcones‖ ―baúl‖ ―arca‖ ―cofre‖ ―coffer‖: n. A strongbox. often coffers Financial resources; funds. A treasury: stole money from the union coffers. Architecture. A decorative sunken panel in a ceiling, dome, soffit, or vault. The chamber formed by a canal lock. A cofferdam. A floating dock. tr.v., -fered, -fer·ing, -fers. To put in a coffer. Architecture. To supply (a ceiling, for example) with decorative sunken panels. español: n. -, caja de caudales, fondos, tesorería v. tr. - poner algo en una caja de caudales Français (French) n. - coffre, caisse, (Archit) caisson v. tr. - coffrer, (Archit) décorer de caissons Português (Portuguese) n. - arca (f) v. - ornamentar com caixotes 24: Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer. Prov.28 Chess : ―floor‖ ―mosaico‖ ―parket‖ 25: He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat. Prov.28 Chess : ―equipo‖ ―outfit‖ ―Arequipa‖ ―team‖ 26: He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered. Prov.28 Chess : ―otter‖ By the city's quadrangular houses - in log huts, camping with lumber-men, Along the ruts of the turnpike, along the dry gulch and rivulet bed, Weeding my onion-patch or hosing rows of carrots and parsnips, crossing savannas, trailing in forests, Prospecting, gold-digging, girdling the trees of a new purchase, Scorch'd ankle-deep by the hot sand, hauling my boat down the shallow river, Where the panther walks to and fro on a limb overhead, where the buck turns furiously at the hunter, Where the rattlesnake suns his flabby length on a rock, where the otter is feeding on fish, W.W. Leaves of Grass 33,l.715-721 27: He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse. Prov.28 Chess : ―wheat‖ ―seed‖ 28: When the wicked rise, men hide themselves: but when they perish, the righteous increase. Prov.28 Chess : ―Sierra‖ ―sawyer‖: My ties and ballasts leave me—I travel—I sail—my elbows rest in the sea-gaps; I skirt the sierras—my palms cover continents; I am afoot with my vision. Proverbs, chapter 29 Compare with Revised Standard Version: Prov.29 1: He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. 1viro qui corripientem dura cervice contemnit repentinus superveniet interitus et eum sanitas non sequitur 1 El hombre que, al ser reprendido,se vuelve terco, de repente y sin remedio será quebrantado.1Quem é frequentemente repreendido e continua na sua teimosia virá inesperadamente a sofrer a derrota, sem mais remédio. Chess : ―Mérida‖ ―Oxford‖ ―Valencia‖ ―ЮГ‖ ―Yugoeslavia‖ The Magic That is Autumn Digital Autumn Leaves Chess: "Oxford" "Mérida" "ЮГ" "Valencia" "Scotland" "Castillo" ojo a los arabescos sofísticos que se pueden elaborar jugando con cervice y service, ver verso en Latín: Castle Stalker view original wikipedia article Castle Stalker (Scottish Gaelic: Caisteal an Stalcaire) is a four story tower house or keep picturesquely set on a tidal islet on Loch Laich, an inlet off Loch Linnhe. It is located about 1.5 miles (2.5 km) north east of Port Appin, Argyll, Scotland and visible from the A828 main road about mid-way between Oban and Glen Coe. The islet is accessible (with difficulty) from the shore at low tide. The name 'Stalker' comes from the Gaelic Stalcaire, meaning 'hunter' or 'falconer', and should therefore be pronounced 'stal-ker', with the 'l' sounded, not as in the pronunciation of the English word 'stalker'. In recent times the castle was brought to fame by the Monty Python team, appearing in their film Monty Python and the Holy Grail. It also appeared in the film Highlander: Endgame. The Castle's implausibly picturesque appearance, with its bewitching island setting against a dramatic backdrop of mountains, has made it a favourite subject for postcards and calendars, and something of a cliché image of Scottish Highland scenery. It should be noted, however, that Stalker is entirely authentic; it is one of the best-preserved medieval tower-houses surviving in western Scotland. History The original castle was a small fort, built around 1320 by Clan MacDougall who were then Lords of Lorn.[1] Around 1388 the Stewarts took over the Lordship of Lorn, and it is believed that they built the castle in its present form around the 1440s. The web-site tells a dramatic story of arguments, murders, hunting visits by the Stewart's relative King James IV of Scotland and a drunken bet around 1620 resulting in the castle passing to Clan Campbell. After changing hands between these clans a couple of times the Campbells finally abandoned the castle around 1840, when it lost its roof. Then in 1908 a Stewart bought the castle and carried out basic conservation work, and in 1965 Lt. Col. D. R. Stewart Allward acquired the castle and over about ten years fully restored it. Monty Python and the Holy Grail While the other castles in Monty Python and the Holy Grail were filmed in and around Doune Castle, Castle Stalker appears in the final scene as Castle Aaaaarrrrrrggghhh. First we see the castle from a distance, next John Cleese uses his outrageous French accent to taunt Arthur from its battlements, then finally a massive attack is launched at the castle with an odd conclusion: The police officers who were investigating the death of the historian earlier in the film arrive and arrest Arthur and the other knights for killing the historian. One of them then turns to the camera and says, "All right, sonny, that's enough, turn that off", forcibly ending the movie. The Castle Today Castle Stalker is in private ownership, but the official website (below) gives details of dates and arrangements by which visits can be made by appointment, subject to advance notice, weather and tides. References ↑ http://www.castlestalker.com/castle.htm#History 2: When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. 2 Cuando los justos dominan,el pueblo se alegra; cuando domina el malvado,el pueblo gime. Chess : ―Disco Inferno‖ ―Cumbia del Sol‖ "Stefan George" "Elagabalus" "Cumbia del Sol" "Sol Invictus" 3: Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance. 3 El hombre que ama la sabiduría alegra a su padre; el que frecuenta rameras perderá los bienes. Chess : ―canvas‖ ―canvass‖ ―navy‖ ―membrane‖ ―silk‖ ―yogurt‖ ―bikini‖ ―tanga‖ ―cloth‖ ―sloth‖ ―granito‖ ―maize‖ ―El laberinto de la soledad‖ 4: The king by judgment establisheth the land: but he that receiveth gifts overthroweth it. 4 El rey que actúa con justicia afirma el país; el que solo exige tributos, lo destruye. Chess : "bridge" "Kwai" "spanning" "Madison" Mark 3:28-29: "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:" 5: A man that flattereth his neighbour spreadeth a net for his feet. 5 El hombre que lisonjea a su prójimo le tiende una red delante de sus pasos Chess : ―alpino‖ Montenegro‖ ―earnest‖ ―Rohrmoser‖ ―Cotopaxi‖ ―Chimborazo‖ Castle Stalker ―cornfeed‖ ―Larsen effect‖ 6: In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice. 6 En la transgresión del hombre malo está su propia trampa, pero el justo canta con alegría. Chess : ―Conservatorio‖ ―New Mexico‖ ―Apocalypse Now‖ ―Georgia O‘Keefe‖ 7: The righteous considereth the cause of the poor: but the wicked regardeth not to know it. 7 El justo está atento a la causa de los pobres; el malvado no entiendeque eso es sabiduría. El hombre justo conoce el Verdadero Fundamento de la Historia :no así el injusto. Chess : ―Four Seasons‖ ―Mariana Trench‖ ―Marathon‖ ―Rafael Angel Pérez‖ 8: Scornful men bring a city into a snare: but wise men turn away wrath. 8 Los hombres escarnecedores alborotan la ciudad; los sabios calman la ira. Chess : 9: If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest. 9 Si el hombre sabio disputa con el necio, sea que se enoje o que se ría,no tendrá reposo. Chess : 10: The bloodthirsty hate the upright: but the just seek his soul.10 Los hombres sanguinarios aborrecen al íntegro, pero los rectos procuran agradarle. Chess : 11: A fool uttereth all his mind: but a wise man keepeth it in till afterwards. 11 El necio da rienda suelta a toda su ira, pero el sabio, al fin, la apacigua. Chess : 12: If a ruler hearken to lies, all his servants are wicked 12 Si un gobernante hace caso a la mentira, todos sus servidores serán malvados. . Chess : 13: The poor and the deceitful man meet together: the LORD lighteneth both their eyes. 13 El pobre y el usurero tienen en común que Jehová alumbra los ojos de ambos. Chess : 14: The king that faithfully judgeth the poor, his throne shall be established for ever. 14 Para siempre será firme el trono del rey que conforme a la verdad juzga a los pobres. Chess : 15: The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. 15 La vara y la corrección dan sabiduría, pero el muchacho consentido avergüenza a su madre. Chess : 16: When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. 16 Cuando los malvados son muchos,mucha es la transgresión; pero los justos verán la ruina de ellos. Chess : 17: Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. 17 Corrige a tu hijo y te dará descanso, y dará alegría a tu alma. Chess : ―Promise‖ ―Joy‖ 18: Where there is no vision, the people perish: but he that keepeth the law, happy is he. 18 Cuando falta la profecía, el pueblo se desenfrena, pero el que guarda la Ley es bienaventurado. Chess : 19: A servant will not be corrected by words: for though he understand he will not answer. 19 Al siervo no se le corrige con palabras, porque entiende, pero no hace caso. Chess : ―sound‖ ―vital‖ ―cross‖ ―refraction‖ 20: Seest thou a man that is hasty in his words? there is more hope of a fool than of him. Chess : ―Asia‖ ―Pauline‖ 21: He that delicately bringeth up his servant from a child shall have him become his son at the length Chess : ―Thailand‖ 22: An angry man stirreth up strife, and a furious man aboundeth in transgression. Chess : ―Cambodia‖ 23: A man's pride shall bring him low: but honour shall uphold the humble in spirit. Chess : ―Machu Picchu‖ ―Vicente Fox‖ ―Mach Number ‖ ―O signieur Dew, thou diest on a point of fox,/ Except, O signieur, thou do give to me/ Egregious ransom‖ SHAKESPEARE: Henry V,IV,iv Prov.6:2 ―Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.‖ ―Many languages are burdened with unnecessary(?) machinery, such as grammatical gender.‖ (E.H. Sturtevant) ―Medieval science could be termed ‗totalitarian‘; it was designed to corroborate the credo of the regime‖ (Fritz Khan) ACTIUM : a promontory and town of ancient Greece, located opposite of modern Preveza; site of the naval victory by Octavian‘s forces under Agrippa over those of Mark Antony and Cleopatra (31B.C.) Gen 17:11 ―And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.‖ 24: Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not. Chess : 25: The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe. Chess : 26: Many seek the ruler's favour; but every man's judgment cometh from the LORD. Chess : 27: An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked. Chess : Proverbs, chapter 30 Compare with Revised Standard Version: Prov.30 1: The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, Chess : In Rabbinical Literature "Agur," and the enigmatical names and words which follow in Prov. 30:1, are interpreted by the Aggadah as epithets of Solomon, playing upon the words as follows: "Agur" denotes "the compiler; the one who first gathered maxims together." "The son of Jakeh" denotes "the one who spat out," that is, "despised" (from " ,אוקto spit"), le-Ithiel, "the words of God" (ot, "word"; El, "God"), exclaiming, "I can [ukal] transgress the law against marrying many wives without fear of being misled by them." Another exposition is that "Agur" means "the one who is brave in the pursuit of wisdom"; "the son of Jakeh" signifies "he who is free from sin" (from naki, "pure"); ha-massa ("the burden"), "he who bore the yoke of God"; le-Ithiel, "he who understood the signs" (ot, "sign") and deeds of God, or he who understood the alphabet of God, that is the creative "letters" (ot, "letter")[2]; weUkal, "the master"[3]. Alternate explanations of first verse Scholars, including Perdue, have considered other meanings for "le-ithiel" and "ukhal". Observing that "it is highly unlikely that the two Hebrew terms refer to personal names" (note that the names Agur and Jakeh are not seen anywhere else in the Bible or any other Israelite document), Perdue points out that some better translations for le-ithiel would be "There is no God"; or: "I am weary, O God"; or: "I am not God". "Ve-ukhal" would complement it: "How can I prevail/I am exhausted?". Yet another translation could be: "I am without a God, and I have prevailed". The highly non-standard Hebrew and the lack of parallel language elsewhere makes it difficult to settle on a particular shade of meaning. Some of these alternative interpretations would suggest Agur advancing an atheistic viewpoint; Agur's other words, then, could be read as Agur daring his listeners to produce proof of God's existence. This interpretation is not consistent with the larger message of the Book of Proverbs. Thus, some have speculated that Agur is a "foreign sage from the East" (Perdue, op cit), who is quoted here only to be latter rebuked. 2: Surely I am more brutish than any man, and have not the understanding of a man. Chess : ―pasito tun tun‖ 3: I neither learned wisdom, nor have the knowledge of the holy. Chess : ―St. Vincent‖ 4: Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell? Chess : ―hoz‖ ―scythe‖ 5: Every word of God is pure: he is a shield unto them that put their trust in him. Chess : ―Manto‖ ―Mantle‖ ―zarape‖ 6: Add thou not unto his words, lest he reprove thee, and thou be found a liar. Chess : ―Keep‖ 7: Two things have I required of thee; deny me them not before I die: Chess : ―Parliament‖ 8: Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Chess : ―Maxim‖ 9: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain. Chess : ―Santo Domingo‖ 10: Accuse not a servant unto his master, lest he curse thee, and thou be found guilty. Chess : ―intangible‖ ―intelligible‖ 11: There is a generation that curseth their father, and doth not bless their mother. Chess : ―futile‖ 12: There is a generation that are pure in their own eyes, and yet is not washed from their filthiness. Chess : ―Bolero‖ 13: There is a generation, O how lofty are their eyes! and their eyelids are lifted up. Chess : ―piojos‖ ―lice‖ 14: There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men. Chess : ―locomotoras‖ ―caballo prieto azabache‖ 15: The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough: Chess : ―Phosphorus‖ 16: The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough. Chess : ―Trade Winds‖ 17: The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. Chess : ―American Heritage‖ 18: There be three things which are too wonderful for me, yea, four which I know not: Chess : ―Flight‖ 19: The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid. Chess : ―Transcendental‖ 20: Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness. Chess : ―New York Venture‖ 21: For three things the earth is disquieted, and for four which it cannot bear: Chess : ―ground‖ 22: For a servant when he reigneth; and a fool when he is filled with meat; Chess : ―flat‖ 23: For an odious woman when she is married; and an handmaid that is heir to her mistress. Chess : ―penumbras‖ 24: There be four things which are little upon the earth, but they are exceeding wise: Chess : ―delta wing‖ 25: The ants are a people not strong, yet they prepare their meat in the summer; Chess : ―protein‖ 26: The conies are but a feeble folk, yet make they their houses in the rocks; Chess : ―titanium‖ 27: The locusts have no king, yet go they forth all of them by bands; Chess : ―James Bond‖ 28: The spider taketh hold with her hands, and is in kings' palaces. Chess : ―Master-builder‖ 29: There be three things which go well, yea, four are comely in going: Chess : ―Cape Cod‖ 30: A lion which is strongest among beasts, and turneth not away for any; Chess : ―infallible‖ 31: A greyhound; an he goat also; and a king, against whom there is no rising up. Chess : ―foresight‖ 32: If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. Chess : ―Claudius‖ 33: Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife. Chess : ―Emmanuel‖ Proverbs, chapter 31 Compare with Revised Standard Version: Prov.31 1: The words of king Lemuel, the prophecy that his mother taught him. Chess : 2: What, my son? and what, the son of my womb? and what, the son of my vows? Chess : 3: Give not thy strength unto women, nor thy ways to that which destroyeth kings. Chess : 4: It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: Chess : 5: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. Chess : 6: Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. Chess : 7: Let him drink, and forget his poverty, and remember his misery no more. Chess : 8: Open thy mouth for the dumb in the cause of all such as are appointed to destruction. Chess : 9: Open thy mouth, judge righteously, and plead the cause of the poor and needy. Chess : 10: Who can find a virtuous woman? for her price is far above rubies. Chess : 11: The heart of her husband doth safely trust in her, so that he shall have no need of spoil. Chess : 12: She will do him good and not evil all the days of her life. Chess : 13: She seeketh wool, and flax, and worketh willingly with her hands. Chess : 14: She is like the merchants' ships; she bringeth her food from afar. Chess : 15: She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. Chess : 16: She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. Chess : 17: She girdeth her loins with strength, and strengtheneth her arms. Chess : 18: She perceiveth that her merchandise is good: her candle goeth not out by night. Chess : 19: She layeth her hands to the spindle, and her hands hold the distaff. Chess : 20: She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. Chess : 21: She is not afraid of the snow for her household: for all her household are clothed with scarlet. Chess : 22: She maketh herself coverings of tapestry; her clothing is silk and purple. Chess : 23: Her husband is known in the gates, when he sitteth among the elders of the land. Chess : 24: She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. Chess : 25: Strength and honour are her clothing; and she shall rejoice in time to come. Chess : 26: She openeth her mouth with wisdom; and in her tongue is the law of kindness. Chess : 27: She looketh well to the ways of her household, and eateth not the bread of idleness. Chess : 28: Her children arise up, and call her blessed; her husband also, and he praiseth her. Chess : 29: Many daughters have done virtuously, but thou excellest them all. Chess : 30: Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. Chess : 31: Give her of the fruit of her hands; and let her own works praise her in the gates. Chess :