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S317 leads the LVR "Relaunch of 4204" consist south through Wallarobba Station on the way south to Telarah. As the train needed to be turned to allow 4204 to lead for the run back to Sydney, LVR sold tickets on the shuttle train, to allow people in Dungog to go for a rare ride on a heritage train. It is worth wondering how long it has been since S317 and GM10 have lead a passenger train - likely not for a few years!
Venerable GM 42 Class unit 4204, owned an operated by The Lachlan Valley Railway was relaunched into service after overhaul on February 13, 2010 with a tour to Dungog and back. 4204 was accompanied by similar veteran units S317 and GM10, both on loan from Southern Shorthaul Railroad. GM10, recently purchased by SSR from CFCLA is the oldest diesel locomotive still in commercial operation in Australia.
Today, Tuesday 5th March 2024, saw Sanders service 54 on diversion, due to not one, not two, but three separate sets of roadworks.
The planned closures of the (B1150) North Walsham Road at Old Catton for NCC manhole replacement and on Buxton Road at Frettenham for BT openreach pole testing were joined by an unplanned BT openreach emergency closure of Scottow Road between Badersfield and Lammas, which only added to the confusion. Service X55 was also affected by the Old Catton closure.
Over the Badersfield - Old Catton section, journeys towards Norwich were diverting via Little Hautbois, Great Hautbois, Coltishall, Horstead, Buxton (without Lammas!), Frettenham, Crostwick, B1150 and Spixworth. Journeys towards North Walsham followed the same diversionary route in the opposite direction. Needless to say, despite best efforts, coupled with late running, some overall journey times were increased by up to 30 minutes.
Here we see Sanders MCV Evora bodied Volvo B8RLE type number 519 - BV21 OOB “Norfolk Rambler” between Buxton and Horstead as it heads along the former B1354 while operating the above diverted service 54 short working to Badersfield. As we can see from the slightly drunk fingerpost, the road to the right leads to Hautbois, which would provide a short cut, if only this narrow road was suitable for large vehicles. As a result, 519 must travel by way of Horstead and Coltishall to eventually end up about a mile from where it is now. Also, to give an idea of how much the diversion adds to the mileage, when 519 passed through Buxton it was only just under two miles from Badersfield, going via Horstead and Coltishall adds another four miles.
It will be recalled that Sanders Daily service 210 was revised and renumbered 54 from Tuesday 2nd January 2024. Two of Holt depot’s Volvo B8RLE/MCV types were transferred to North Walsham to operate most of the new timetable. Initially the two vehicles involved were numbers 518 & 520 although the latter was replaced by 519 around 25th January.
As Sanders service buses wouldn’t normally use this road, the location is yet another new one to add to my list. This shot is also the 2300th uploaded to my two Sanders Albums, I really need to stay home more.
The Old Surrey, Burstow & West Kent Hunt Point-to-Point Races, Chiddingstone Hoath, Penshurst. 20 March 2016. Mens' Open Race.
1928 William Harris leads the first Western Australian all-Aboriginal deputation to the WA Premier, Philip Collier, in March 1928 - the first of its kind in WA. Back (L-R): Wilfred Morrison, Norman Cleaver Harris (William's nephew), Edward Jacobs, Algernon Kickett and William Bodney. Front (L-R): Edward Harris (William's brother) and William Harris.
The men asked for proper Aboriginal rights and to ask for a repeal to the Aborigines Act 1905 - a piece of legislation whose official description was of 'an act to make provision for the better protection and care of the Aboriginal inhabitants of Western Australia.' In reality, the Act granted a Chief Protector wide-reaching power as legal guardian of all Aboriginal children under 16 years whom he declared illegitimate. He could grant or deny permission for Aboriginal women to marry non-Aboriginal men and could manage the property of Aboriginal people without their consent. Freedom of movement in and around Perth was also restricted.
The West Australian seemed amazed at how 'articulate' and 'well-dressed' the deputation was, noting: "[The group was] neatly clad and looking slightly self-conscious in the clothes of white men. William Harris, a half-caste and the spokesman of the deputation, stated [their] case in perfect English and showed no small signs of erudition." The Mirror noted that the group were "well-spoken and in some cases well-educated and well-read men." The talks ended with Mr Harris asking for enacting of legislation likely to prevent the further 'decay of the Aboriginal people'. He noted that "the laws should be drafted by someone who knows something about the blackfellow."
William and his group asked the Premier to repeal the Act and give the same rights to Aboriginal people as whites. They also implored the Premier to close Mogumber Mission (Moore River Settlement) due to its inhumane conditions, and had harsh words for A.O. Neville (Chief Protector) and Daisy Bates as some of the 'worst enemies of the Aborigines'.
--------------------------------
Black Man's Burden
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Chief Protector Criticised
Neatly clad and looking slightly self-conscious in the clothes of white men, a deputation, comprising seven full-blooded Aborigines and half-castes — the first of its kind on record in this State — waited upon the Premier (Mr. P. Collier) yesterday, and ventilated a series of grievances.
The Chief Protector of Aborigines (Mr. A. O. Neville) and Mrs. Daisy Bates, were adversely criticised by the speakers. One of the deputationists, an educated half-caste, is a vigneron in the Swan district.
Equality With Whites
William Harris, a half-caste and the spokesman of the deputation, stated the deputation's case in perfect English and showed no small signs of erudition. The Aborigines Act, he said, had always operated to the detriment of the Aborigines and lately it had become unbearable. Educated natives were punished under the British law but otherwise they were treated like wild blackfellows. They should not be debarred from entering the capital city of their own country.
The Premier: Do you think it would be well for the natives if they were allowed to enter the city without restriction? I suggest that the association of natives with the whites has not been altogether beneficial to your people.
Mr Harris: That is due to the absurd regulations of the Act. The restrictions should not be enforced against educated Aborigines, who are paying taxes like the white men.
Continuing, Mr. Harris said that any man who read the Aborigines Act with an unbiassed mind knew it was dead against the natives. Why should the Aborigines be dumped into any place the Chief Protector might choose? There was much injustice in the provision that employers must secure a licence before employing Aborigines.
The Premier: If there were unrestricted employment of natives, it would encourage sweating by employers.
Mr Harris: Natives south of Carnarvon are quite capable of looking after themselves, although those in the Far North may not be. There were no reserves, he continued, where natives might live in their natural state. Although the reserves were set aside for natives, they were within the area of pastoral leases, and squatters drove the Aborigines away. The native reserve at Mogumber was a prison because men were forced to stay there against their will. What was to prevent the natives from living like other free citizens of the Commonwealth?
The Premier: There would be no objection if they were all like you and other members of the deputation, but your whole race could not be allowed to live freely under the same conditions as the whites.
The natives, Mr. Harris resumed, objected to the Chief Protector's transferring families and individuals from their natural districts to settlements like Mogumber, where they were forced to mingle with hostile natives from other tribes. They also objected to native police being placed in control at the settlement, as this led to undesirable practices.
Northern Cut-Throats.
"These cut-throats from the North," he continued, "have unlimited power. White men should be appointed, if police must be kept there."
Another member of the deputation interjected that at Mogumber women and children were forced to associate with gaolbirds from the North. Most of the black police were gaol-birds. "Policemen, white or black, are the terror of the natives," Mr. Harris said. "The natives run for their lives when they see a policeman."
The Premier: What do they do when they see a black policeman?
— They run twice as fast.
Aboriginals, said the speaker, had no time for the Chief Protector, and were afraid of him.
The Premier: Mr. Neville merely administers the laws; he is not responsible for them. I don't think a college education is any advantage to a Protector of Aborigines. A man with practical experience and an early association with natives, who understands their customs and habits, is required. The whole point lies in the administration of the law. Undoubtedly, your people have suffered through want of discretion. White people suffer similar disabilities through foolish administration of the law.
Mr. Harris: We want to live up to the white man's standard. It is no trouble to follow the white man's ideals, although there is room for improvement.
The Premier: Do you suggest that the Chief Protector should live among the natives so that he might be better able to understand their requirements?
Mr. Harris: That would be no good at all. The prohibition against carrying firearms, he continued, was another hardship, as it prevented natives in the North from providing for their needs.
The Premier: I don't think any native will touch a white man without provocation. In any report of the murder of a white man by a native, the white man seems to have been blameworthy.
"If a native State is provided nearly as many soldiers and police as there are Aborigines will be required to keep them there." Mr Harris said. "The department established to protect us, is cleaning us up. We were far better off under administration from England. Under the present Act, Mr. Neville owns us body and soul. There should be discrimination under the Act between full-blooded Aborigines and half-castes."
A member of the deputation: Natives living in the North should be subject to control different from that exercised over those in the south.
The Worst Enemies
Mr. Harris said that Mrs. Daisy Bates and Mr. Neville were the worst enemies of the Aborigines.
The Premier: I understood Mrs. Bates was the saviour of the natives.
Mr. Harris: She is doing it for publicity, so that people may call her a courageous woman for living amongst the blacks. If she did not encourage the natives to cadge at Ooldea, they would fend for themselves.
Concluding, he said that natives educated up to the standard of white men should be exempted from the Aborigines Act.
The Premier, in reply, said he was very glad to have met the deputation, whose members had presented their case in a concise and logical manner that would have done credit to any deputation he had received in his office. The problem was a great one. Whenever the white and the coloured races came into contact, social problems were always created. In Australia, more than in any other part of the world, the white man was under a great obligation to do justice to the aboriginal, because he had deprived him of his country. Aborigines were extinct in some parts and were rapidly disappearing in other parts of Australia. It would be one of the calamities of civilisation
if the aboriginal were to become extinct in Western Australia not only from a humanitarian, but from a scientific point of view.
Legislation on the part of the white races likely to prevent the decay of the Aborigines, should be enacted.
Mr. Harris: Then the laws should be drafted by someone who knows something about the blackfellow.
"I entirely sympathise with t
This trail is just below the level of the parking lot and the north end of the Fishers Gap Overlook (Skyline Drive milepost 49.4, elevation 3,070 feet); the photo is from our mid-October visit to Shenandoah National Park. About 1.5 miles north of Big Meadows on the Skyline Drive, Fishers Gap is a favorite stop for us because of it's views, a large rock good for a picnic or just a brief pause while enjoying the view, and trail access (including a fire road that leads to Dark Hollow Falls). Based on the National Geographic map of Shenandoah National Park, the Skyline Drive is just inside Madison County at this point, and the view is mostly in Page County.
From the entrance hall on the ground floor, a sturdy iron railing separates the private access to the Batlló family residence. A grand wooden staircase leads up from a hall with vaulted ceilings and skylights shaped like tortoises’ shells. The spine of some huge animal carved from fine hardwood rises up as a banister through impossible spaces, giving the whole space an underwater atmosphere, transporting visitors to the fantasy world of Jules Verne. Here, the idea of the depths of the sea is very believable, with colours and shades of the surface of the sea and sand, and other marine allusions.
The family dwelling has its own courtyard in the centre of the block, accessed through the dining room, in the most private area of the house.
Overlooking Passeig de Gràcia is the main suite of the house, which is composed of a central room and two smaller side rooms which can be joined together to form a spacious open-plan area in the style of modern lofts. The central area includes the large gallery mentioned above, which projects out over the street.
The building well is an extremely important part of the refurbishment. Gaudí enlarged the light well and covered the walls entirely in relief glazed tiles in varying shades of blue, which are darker in colour at the top and lighter towards the bottom, thus achieving an even distribution of the light. The windows are smaller higher up where more natural light can enter, whereas they get larger as you move further down. Below the windows there are wooden slits which can be opened and closed to ensure good ventilation. In the middle of the light well he installed the lift, with its fine original wooden cabin which still functions today.
The vast central skylight is composed of huge pieces of iron and glass panes, and it spans the large building well which was widened by Gaudí. It is this huge skylight that allows a cascade of light to enter and illuminate the whole building well.
Kartik Deep Daan enlightens the chamber of Heart, it dispels the dark of delusion and leads one to the path of Divine Light. One may also offer Manas Kartik Deep Daan that equally results fruitfully as same as that done by the live mode. Kartik Deep Daan is not mere a donation, its more than rendering service to the Lord Sri Hari Vishnu in any form.Today is kartik poornima, this is the holiest day in the month of kartik according to the hindu calender, most of women do kartik pooja called kartik snaan, during the whole months and worship lord kartike. for prosperity, and happiness of their family, today is the end of the month. so this day is most important then other day.today is guru parb in sikh religion the birthday of Shri Gurunanak ji
PCA 177 - Recycled
Sunday October 2nd - Sunday October 16th 2011
Image tag: pca177
The focus of this assignment is the subject matter. In this age of thinking about the environment and being green, you are to capture an image that shows objects that have been recycled by being put to a use that it has not originally been intended.
You can deploy any techniques you wish to make your image stand out.
WIT
On a photo shoot for a family. They thought it hilarious that the younger dog would "lead" the older dog. Or at least hold onto it's leash. I shot this as they came running past me. SOOC (no crop, no post processing).
For the subject, "recycled," this is a dog being recycled to walk with a different leash holder!
"It leads everywhere. Get out your notebook. There's more."
Previously:
Taken for JMU Technology & Design by Sloane Gartner. All rights reserved. No usage without permission.
Skoenmakerskop is a small village in Nelson Mandela Bay, southwest of the promontory on which Port Elizabeth stands, 8 km west of Chelsea Point.
2022 Brandon Ledet Leads Zydeco Capital Jam at St. Landry Parish Vistor Center, March 12: Brandon Ledet, at far left, was the leader of the Zydeco Capital Jam at the St. Landry Parish Visitor Center March 12, 2022. Other accordionists at the jam were, from second left, Vinson Cole, M.J. Fontenot, and Ryan Perkins. They are posed in front of a statue of Amédé Ardoin, the Creole accordionist whose legacy has had a central role in the development of both Cajun and zydeco music.
"The papacy inspires the same sentiment like the Roman goddess, Queen of Heaven, and leads its followers to consider Eve's sin in the same way as paganism did. as paganism. In the canon of the Mass, the most solemn service in the Roman
missal, we find the following expression in the apostrophe to the fault of our first parents:
"O beata culpa,quas talem meruisti Redemptorem!"
O blessed fault, which has provided us with such a Redeemer. -
The idea contained in these words is entirely pagan. Here's what they boil down to: "Thanks be to Eve, whose fault whose fault has obtained for us the glorious Savior." -
The idea of a primordial tradition emerged in Germany in the early 19th century as a consequence of the discovery of the great Eastern sacred texts: it enabled the universal claims of the biblical narrative to be transposed by assigning it a common ancestor with India, Persia and China. In fact, his approach remained marked by his Catholic training and the notion of apostolic tradition based on the two sources of truth: the Scriptures and transmission through the chain of the priesthood."This is the great connection between the physical and the and the spiritual, the earthly and the supersensible, which he wanted to present, as well as the way, which the
the path that man must take through his developing cognitive abilities the path that man must take through his developing cognitive abilities if he wants to ascend from the earthly to the spiritual. to the spiritual. This is a question that man must always ask himself. Schiller had presented this problem in his own witty way in the "Letters on the Aesthetic Education of Man".
This treatise, only little known and studied, is a
treasure trove for the one who sets out to solve this riddle. Goethe was inspired by it to express himself on the same question and he did so in the fairy tale "Green Snake and the beautiful Lily", which he later added to the "Unterhaltungen deutscher Ausgewanderten" (conversations of German emigrants). The fairy tale "Green Snake and the beautiful lily" shows the development of the human soul to ever higher insight,
All human soul forces can develop, not only the human thinking faculty. All soul forces, also feeling and willing, can penetrate into the objective secrets of the world. But they must learn to
must learn to switch off.
anthroposophie.byu.edu/vortraege/053_16.pdf
"In itself, the reality which we now call 'Christian religion' existed even among the ancients, and was present from the beginning of the human race until Christ came in the flesh; and it is in consequence of this coming, that the true religion existing from all time, began to be called Christian."
- Saint Augustine, Retractaciones, I, XII, 3
"My heart has become capable of every form: it is a pasture for gazelles and a convent for Christian monks, and a temple for idols, and the Kaabah of the pilgrim, and the table of the Thorah and the book of the Qorân. I am the religion of Love, whatever road its camels take; my religion and my faith are the true religion."
Ibn Arabi (Tarjumân al-Ashwâq)
"As far as religions are concerned, only transcendent unity, achieved from above, is valid: the unity that results from the recognition of the One Tradition beyond its various particular and historical forms, the recognition of the constant metaphysical contents that present themselves in various guises - like so many translations into several "languages" - in the world's multiple religions and sacred traditions. The prerequisite, then, is an "esoteric" understanding of what manifests itself in the confusing and sometimes contradictory variety of religions and traditions. Encounter, therefore, can only take place at the top, at the level of elites capable of grasping the inner, transcendent dimension of the various traditions; then unity would automatically follow, and "dialogues" could take place without disturbing the limits proper to each tradition at the level of "base" and external doctrine. But there is nothing of the kind in the recent reformist initiatives that have given rise to "ecumenical euphoria". It's essentially a matter of simple tolerance that more or less renounces dogma."
Julius Evola (1898-1974)
For René Guénon, religious practice in general concerns only the exoteric, essentially social and moral, aspect of the Primordial Tradition. His knowledge is therefore intended to go beyond the religious point of view, without denying it, but assuming it in its entirety19. Epistemologically speaking, for traditionalists, metaphysical knowledge is not simply a matter of reason, but of intellectual intuition, which is supra-rational20. Knowledge of this hidden truth is therefore aimed at "metaphysical realization" through traditional initiatory rites that are distinct from mere religious rites and inaccessible to the majority. Christianity is, however, an exception for Frithjof Schuon and Jean Borella, for whom Christian sacraments are indeed initiatory. Be that as it may, the Traditional Method is in many respects a "method which is the opposite of a method, since it maintains the secrets, the trials". Beyond his rejection of modernity, Guénon rejected the autonomy and primacy of reason, in contradiction to the entire evolution of Western thought since the end of the Middle Ages, in favor of a purely spiritual "intellectual intuition". Such an approach led him to view the entire cosmos as an illusion destined to dissolve into divine unity at the end of time. These choices gave rise to two complementary features essential to the development of his system: 1) the existence of an original revealed datum, which the work of reason had first commented on and then distorted, and which he called "primordial Tradition", long predating Judeo-Christianity; a tradition handed down from master to disciple since the dawn of time; 2) the central role attributed to the forces of evil, the only "motor of history" driving the world into a slow, ineluctable "descent".
The concept of "intellectual intuition" is rather difficult to grasp. Guénon also rejects mysticism. Does this "intellectual intuition" correspond to the spirit of the classical body-soul-spirit triptych (with reason referring to the body and mysticism to the soul)? Things change when we consider, beyond the method of approach, the nature of knowledge: what Guénon calls pure intellectual intuition is immediate access to "Deity", to use Master Eckhardt's language, beyond the revealed God. It refers to that identification with God himself which led the Sufi master al-Hallaj to martyrdom, and to what other great spiritualists, recognized by Guénon himself as esoteric, have called mysticism.
www.cairn.info/revue-la-chaine-d-union-2007-1-page-18.htm
The Two Babylons, subtitled Romanism and its Origins, is a book that started out as a religious pamphlet published in 1853 by the Presbyterian Free Church of Scotland theologian Alexander Hislop (1807–65). Its central theme is the argument that the Catholic Church is the Babylon of the Apocalypse which is described in the Bible.[1] The book delves into the symbolism of the image which is described in the Book of Revelation – the woman with the golden cup – and it also attempts to prove that many of the fundamental practices of the Church of Rome, and its Modus Operandi in general, stem from non-scriptural precedents. It analyzes modern Catholic holidays, including Christmas and Easter, and attempts to trace their roots back to pagan festivals. It also attempts to show that many other accepted doctrines (such as Jesus' crucifixion on a Cross) may not be correct. Hislop provides a detailed comparison of the ancient religion which was established in Babylon (allegedly by the Biblical king Nimrod and his wife, Semiramis) by drawing on a variety of historical and religious sources, in order to show that the modern Papacy and the Catholic Church are the same system as the Babylon that was mentioned by the apostle Paul in the first century (when he commented on the iniquity that was already creeping into the 1st century Christian church and the author of Revelation. Most modern scholars have rejected the book's arguments as erroneous and based on a flawed understanding of the Babylonian religion, but variations of them are accepted among some groups of Christian religious evangelical Protestants. The book was expanded in 1858, going through many editions. A 3rd edition was published in 1862, a 7th in 1871, (thus, a mere six years after the author's death, four successive posthumous editions had already appeared), and a popular edition in 1903.
Description
Hislop builds on the Panbabylonian school of Hyperdiffusionism, which was common in the 19th century, to argue that Classical and Ancient Near Eastern civilization took its inspiration from Babylon. From this he derives the argument that the mystery religions of Late Antiquity were actually offshoots of one ancient religion founded at the Tower of Babel. Panbabylonism has since been relegated to pseudohistory by 20th-century scholars. Much of Hislop's work centers on his association of the legendary Ninus and his semi-historical wife Semiramis with the Biblical Nimrod as her husband and her son, with their incestuous male offspring being Tammuz. Hellenistic histories of the Ancient Near East tended to conflate their faint recollections of the deeds of ancient kings into legendary figures who exerted far more power than any ancient king ever did. In Assyria, they invented an eponymous founder of Nineveh named Ninus, who supposedly ruled 52 years over an empire comparable to the Persian Empire at its greatest extent. Ninus' wife Semiramis was in turn a corruption of the historical figure Shammuramat, regent of the Neo-Assyrian Empire from 811 BC.[10] Hislop takes Ninus as a historical figure and associates him with the Biblical figure Nimrod, though he was not the first to do so. The Clementine literature made the association in the 4th Century AD. An influential belief throughout the Middle Ages was that Ninus was the inventor of idolatry,[11] a concept that Hislop clearly drew upon. However, Hislop wrote before the historical records of the ancient near east had been thoroughly decoded and studied, that cast doubt in the decades after he wrote whether there was any such figure as Ninus, and the Greek authors whom he quoted lacked credibility on the subject. The Two Babylons heavily relies on Austen Henry Layard's publications of his excavations at Nineveh, which had only been just discovered in 1851. This gave his work an appearance of being well-researched at the time of its publication. For example, Hislop linked the name of Easter with Astarte, the Phoenician fertility goddess by citing Layard's recent discovery of Astarte's Assyrian name, Ishtar, which Hislop took to be "identical" to Easter. What means the term Easter itself? It is not a Christian name. It bears its Chaldean origin on its very forehead. Easter is nothing else than Astarte, one of the titles of Beltis, the queen of heaven, whose name, as pronounced by the people Nineveh, was evidently identical with that now in common use in this country. That name, as found by Layard on the Assyrian monuments, is Ishtar.
Relief of the Babylonian goddess Ishtar, whose name Hislop incorrectly claimed to be the root behind the English word Easter
Hislop's claim that Easter is derived from Ishtar is rejected by historical linguists and is an example of folk etymology. Philologists derive the word Easter from Old English Ēostre, the name of a West Germanic goddess. Ēostre derives from the Proto-Germanic goddess name *austrōn-, whose name in turn derives from the Proto-Indo-European deity and personified dawn *h₂ewsṓs (from the Proto-Indo-European root *aus-, meaning 'to shine' and thus 'dawn, east'). Other dawn goddesses who developed from *h₂ewsṓs include Latin Aurora, Ancient Greek Eos, and Vedic Sanskrit Ushas.[14][15][16] Ishtar, however, is unrelated. Ishtar is a Semitic name of uncertain etymology, possibly taken from the same root as Assyria, or from a semitic word meaning "to irrigate". Hislop ultimately claimed to trace Catholic doctrines back to the worship of Nimrod, asserting that the Catholic Church represented Whore of Babylon of the Book of Revelation and that "the Pope himself is truly and properly the lineal representative of Belshazzar." He claimed that the Christogram IHS, the first three Greek letters in the name of Jesus, represented Latin characters standing for Isis, Horus and Seb.
Analysis
In the note by the editor of the 7th edition, which was published in 1871, it was claimed, "that no one, so far as we are aware, has ventured to challenge the accuracy of the historical proofs adduced in support of the startling announcement on the title page." Since then, however, there have been many who have challenged the accuracy of Hislop's claims. For example, Lester L. Grabbe has highlighted the fact that Hislop's entire argument, particularly his association of Ninus with Nimrod, is based on a misunderstanding of historical Babylon and its religion.[4] Grabbe also criticizes Hislop for portraying the mythological queen Semiramis as Nimrod's consort, despite the fact that she is never even mentioned in a single text associated with him, and for portraying her as the "mother of harlots",[4] even though this is not how she is depicted in any of the texts where she is mentioned. In 2011, a critical edition was published. Although Hislop's work is extensively footnoted, some commentators (in particular Ralph Woodrow) have made the assertion that the document contains numerous misconceptions, fabrications, logical fallacies, unsubstantiated conspiracy theories, and grave factual errors.
Influence
Some fundamentalist Protestants still regard Hislop's book as proof that the Roman Catholic Church is, in fact, the continuation of the ancient Babylonian religion. In 1921 A. W. Pink confidently asserted that Hislop's work had "proven conclusively that all the idolatrous systems of the nations had their origin in what was founded by that mighty Rebel, the beginning of whose kingdom was Babel."[20] Jehovah's Witnesses' periodical The Watchtower frequently published excerpts from it until the 1980s.[21][better source needed] The book's thesis has also featured prominently in the conspiracy theories of racist groups such as The Covenant, The Sword, and the Arm of the Lord and other fringe groups. Anti-Catholic Evangelical publisher Jack Chick endorsed the book, and his store still offers it. non-primary source needed] A number of Seventh-day Adventists still use The Two Babylons as source material. An example is the somewhat controversial Walter Veith, who still use the conclusions from Hislop's book to support his articles published at the website "Amazing Discoveries". Adventist magazine Spectrum, however, dismisses Veith as a conspiracy theorist. As well, various viral image posts have appeared on the internet, usually in neopagan or atheist spaces, citing Hislop's theory of Easter being etymologically derived from Ishtar, as well as adding in more misleading pieces such as claiming Ishtar's symbols were the "bunny" and the "egg". This view has been echoed by the Richard Dawkins Foundation for Reason and Science, who has since redacted the claim.[
en.wikipedia.org/wiki/The_Two_Babylons
This book has been reissued many times. Its first publication was in 1916. The edition I read was printed in 1965. The title has one of those old lengthy subtitles underneath it: “Or, the Papal worship proved to be the worship of Nimrod and his wife.” I guess the subtitle about sums it up. The author carefully examines the various elements of Roman Catholicism and concludes in each case that it has its foundation in the ancient religion and practices of old Babylon as opposed to New Testament Christianity. The topics covered include: mitres, robes, candles, rosaries, statues, crosses, fishes, festivals, doctrines, developments and much more. It is pretty comprehensive, at least up until the date when it was written. The book will also go some way to explaining the origins of ‘the gods’ showing that they were founded upon the patriarchs and their deeds. The style of this book is more suited to academics and particularly those who are familiar with classical mythology. Neither of which describes myself and I would have to admit that much of the finer detail went over my head. The book can be made easier to comprehend and considerably shortened by not reading the frequent and lengthy footnotes. Why am I recommending this book? Well, quite simply the subject matter in hand is of such vital importance to God’s children. Many through woeful ignorance have been seduced into thinking that Catholicism is somehow ‘Christian’. This book is something of a standard work when it comes to exposing, not just a few ‘errors’ in Catholicism, but the entire system for what it is really all about. From both history and doctrine Mr Hislop shows overwhelmingly that the origins and practices of this religion are founded upon ancient Babylonian mysticism. Whether it is through this particular book or one of the many others that have been ably written on this subject I think that every one who is a believer in the biblical Gospel should acquaint himself with the facts of what that religion is really all about. There is no inference whatsoever in this book that anyone should have cause to despise catholic people. It focuses purely on the facts of the development of the system and concludes, just as many others do, that God has one specific word to those who are caught up with this ‘Alternative Church’ – “Come out of her, my people, that ye be not partakers of her sins.” In conclusion, this particular book may not be the one for everyone on this subject, but those with a slightly more academic bent will appreciate the carefully researched detail and its presentation.
www.newtestamentpattern.net/book-reviews/expose/the-two-b...
Primordial Tradition is Perennialism's idea that a single metaphysical truth intrinsically links all sacred traditions to an original revelation, the cause of which is non-human (divine). This truth, intrinsic to all traditions, constitutes the unique "Universal and Unanimous Tradition "1, which can be discovered through the multiple symbolic, mythical and ritual correspondences shared by the various sacred traditions of mankind.Developing the concept of Perennis Philosophia, the concept of Primordial Tradition has been theorized and problematized in contemporary times by the "School of Tradition "2 . This school is made up of writers, philosophers, anthropologists, historians and essayists from various religious denominations, whose founder and principal representative is the metaphysician René Guénon. For him, Primordial Tradition refers to humanity's oldest tradition, of meta-historical origin, which is "common to all authentic and 'orthodox' traditions, whose traces and signs appear very legibly in the symbols, rites and myths "3 of the various "traditional forms" or observable religions. Primordial Tradition is a concept that refers to the founding myths of mankind's various sacred traditions, such as the earthly paradise of the Bible, the Golden Age of Greco-Roman mythology or the Hindu krita yugaAS 1. Intimately linked to intuitive and intellectual knowledge of the "Ultimate Principle", Primordial Tradition thus designates a state of spiritual being that man lost during the Fall, and which he must regainAS 2 through metaphysical knowledge, both speculative (oral or written teaching) and operative (ritual initiation). The traditionalist imaginary is thus attentive to what each observable orthodox tradition says, and draws from their common account of a golden age the conclusion of a "Revelation, or primitive illumination of human thought". The starting point is therefore that the unity of the Principle of reality, God, is matched by the unity of a primordial revelation, expressed and revealed in the various sacred traditions of mankind. The traditionalist therefore gives equal credence to the accounts of the different "religions" as legitimate testimonies to the same original metaphysical experience. The "Traditional Method" thus endeavours to "discover an essential unity or equivalence of symbols, forms, myths, dogmas and disciplines beyond the varied expressions that the contents may have in the different historical traditions", with the aim of "bringing out the universal character of a symbol or teaching by comparing it with other corresponding symbols belonging to other traditions, in order to establish the presence of something superior and anterior to each of these formulations, different from each other, but nevertheless equivalent". The School of Tradition's approach is therefore not limited to the religious realm, but penetrates what it considers to be its inner, metaphysical aspect. From this perspective, the "synthesis" it intends to make of the various doctrinal expressions is not a "syncretism", as it does not intend to mix rites, symbols or myths, but to draw comparisons between them. Indeed, "Syncretism consists in bringing together, from the outside, elements that are more or less disparate and which, seen in this way, can never really be unified; in short, it's just a kind of eclecticism, with all that eclecticism always entails in terms of fragmentation and incoherence. This is something purely external and superficial; the elements taken from all sides and brought together artificially in this way only ever have the character of borrowings, incapable of being effectively integrated into a doctrine worthy of the name. Synthesis, on the other hand, is essentially performed from within; by this we mean that it properly consists in considering things in the unity of their very principle, in seeing how they derive and depend on this principle, and thus uniting them, or rather becoming aware of their real union, by virtue of a link that is all interior, inherent in what is deepest in their nature."
A color guard of Virginia National Guard Soldiers in World War I uniforms leads the parade at the inauguration of Dr. Ralph Northam as the 73rd Governor of Virginia Jan. 13, 2018, in Richmond, Virginia. They commemorate the 100th anniversary of the U.S. entry into World War I observed in 2017. WWI marked the first time that volunteer state militia units were activated and deployed overseas for combat operations for federal duty under a formal Army structure. Read more at go.usa.gov/xndqq.
This winter trek leads to the hills above Le Canadel, Cavalière, district Var Provence, and to the beach for my first bath 2013
Eric Lon president of the association www.yogatrekking.com
Cette petite randonnée hivernale passe par les collines dominant le Canadel Cavalière, Var, Provence, et se termine par mon premier bain de l’année 2013, plage du Layet
Eric Lon président de l’association www.yogatrekking.com
Punjab Govt leads once again by investing time & resources in generating gainful employment opportunities for heavy vehicle drivers especially in the Middle East countries by upgrading their skills through State-of-the-art State Institute of Automotive and Driving Skills at Village Mahuanna in Muktsar district. Set up in 14 acres, the institute is created by government of Punjab investing Rs 10.17 crore to offer the most modern complex, training track, computerized driving test and hostel facilities which would also help in instilling driving responsibilities so as to reduce accident rate thus ensuring safety of general public.
LTEX GP15-1 1444 leads MaPa/Yorkrail CF-7 1504 across Queen Street in downtown York, PA. G&W recently bought new power, including 1444, to replace the CF-7s.
43004 leads the 09.26 Exeter St Davids - Penzance with 43040 on the rear past the boat shed viewed from Coastguard's Footbridge to the east of the station. The boat shed looks likely to be the first casualty of the revamp with demolition scheduled for Monday 07-09-20.
www.devonlive.com/news/devon-news/dawlish-railway-station...
My job at graduation is to read all 470+ names of the graduates from the stage as they get their diplomas plus shake hands of dignitaries. The academic top ten had already gone first, but the SGA prez leads the rest of the crowd followed by the senior class prez just behind her here. Both are part of my TV prodcution staff also!
I think I surprised people by carrying my camera up to the podium with me, that's the mic on the left. Notice the almost full moon right above her head.
Kempton Park, 23 November 2015. Novices' Steeplechase (2m). The winner Vaniteux (Nico de Boinville) leads on the left from Stephanie Frances (Harry Skelton) in red, white and blue, Qewy (Aidan Coleman) in black & Cousin Khee (Tom O'Brien) on the right
44211 leads the 'Snora through Redfern. 4490 was experiencing all sorts of problems on the return trip, and was eventually removed at Picton, leaving 44211 to bring home the Aurora solo.
ICE # 6446 leads NS 32Q from the A&S to Decatur, IL with a burnt out engineers head light to be fixed at Decatur terminal. Train is seen passing through Mt. Olive, IL on 04-30-2013.
The Penn Central heritage #1073 leads the 431/404 combo train into Staunton, IL after 404 stalled at Panama, IL. The PC 1073 & 1017 will go to Saint Louis after they drop off 404 in Staunton and lite power will continue as #431.
Ali Steinmetz, leads the Queen's Baton into the assembly at the Royal Oak Primary School in Auckland, New Zealand on Thursday 28 November 2013. New Zealand is the fifteenth country to be visited on the baton's journey through 70 Commonwealth nations and territories.