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picture taken by Sokol Ferizi

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We Aussies certainly have some slang which baffles others around the world so here's a test for those of you interested in trying to understand our lingo (Aussie word for language).

British people will probably understand the most as I'm sure much of our slang is based on theirs.

Lon Chaney by Truus, Bob & Jan too!

German postcard by Ross Verlag, no. 4349/2, 1929-1930. Image: MGM. Collection: Didier Hanson.

American stage and film actor, director and screenwriter Lon Chaney (1883-1930) is regarded as one of the most versatile and powerful actors of early cinema. Between 1912 and 1930 he played more the 150 widely diverse roles. He is renowned for his characterizations of tortured, often grotesque and afflicted characters, and his groundbreaking artistry with makeup. ‘The Man of a Thousand Faces’ starred in such silent horror films as The Hunchback of Notre Dame (1923) and The Phantom of the Opera (1925).

Leonidas Frank ‘Lon’ Chaney was born in Colorado Springs, Colorado, in 1883. He was the son of deaf mute parents, Frank and Emma Chaney, and he learned from childhood to communicate through pantomime, sign language and facial expression. The stagestruck Chaney worked in a variety of backstage positions at the opera house in his hometown of Colorado Springs. Only 17, he was eventually allowed to appear on stage. In 1901, he went on the road as an actor in a play that he co-wrote with his brother, The Little Tycoon. After limited success, the company was sold. He began traveling with popular Vaudeville and theatre acts. On tour in Oklahoma City, he met Francis Cleveland ‘Cleva’ Creighton, (Cleva) who was auditioning for a part in the show as a singer. In 1905, Chaney, then 22, married 16-year-old Cleva and in 1906, their only child, a son, Creighton Tull Chaney (later known as film actor Lon Chaney, Jr.) was born. The Chaneys continued touring, settling in California in 1910. Their marriage became strained due to working conditions, money and jealousy. In 1913, Cleva went to the Majestic Theater in downtown Los Angeles, where Lon was managing the Kolb and Dill show, and attempted suicide by swallowing mercuric chloride. The suicide attempt failed but it ruined her voice. The ensuing scandal and divorce forced Chaney out of the theatre and into the booming industry of silent films. Between 1912 and 1917, Chaney worked under contract for Universal Studios doing 100 bit or character parts. His skill with makeup gained him many parts in the highly competitive casting atmosphere. During this time, Chaney befriended the husband-wife director team of Joe De Grasse and Ida May Park, who gave him substantial roles in their pictures, and further encouraged him to play macabre characters. Chaney married one of his former colleagues in the Kolb and Dill company tour, chorus girl Hazel Hastings. Little is known of Hazel, except that her marriage to Chaney was solid. The couple gained custody of Chaney's 10-year-old son Creighton, who had resided in various homes and boarding schools since Chaney's divorce from Cleva. In 1917 Universal presented Chaney, Dorothy Phillips, and William Stowell as a team in the drama The Piper's Price (Joe De Grasse, 1917). In succeeding films, the men alternated playing lover, villain, or other man to the beautiful Phillips. They would occasionally be joined by Claire Du Brey nearly making the trio a quartet of recurring actors from film to film. So successful were the films starring this group that Universal produced fourteen films from 1917 to 1919 with Chaney, Stowell, and Phillips.

By 1917 Lon Chaney was a prominent actor in the Universal studio, but his salary did not reflect this status. When Chaney asked for a raise, studio executive William Sistrom replied, "You'll never be worth more than one hundred dollars a week." After leaving the studio, Chaney struggled for the first year as a free-lance character actor. He got his first big break when playing a substantial role in William S. Hart's Western, Riddle Gawne (William S. Hart, Lambert Hillyer, 1918). He received high praise for his performance in the role. In 1919, Chaney had another breakthrough performance in The Miracle Man (George Loane Tucker, 1919), as The Frog, a con man who pretends to be cripple and is miraculously healed. The film displayed not only Chaney's acting ability, but also his talent as a master of makeup. Critical praise and a gross of over $2 million put Chaney on the map as America's foremost character actor. He exhibited great adaptability with makeup in more conventional crime and adventure films, such as The Penalty (Wallace Worsley, 1920), in which he played an amputee gangster. As Quasimodo in The Hunchback of Notre Dame (Wallace Worsley, 1923) and Erik, the tortured opera ghost in The Phantom of the Opera (Rupert Julian, 1925), Chaney created two of the most grotesquely deformed characters in film history. William K. Everson William K. Everson in American Silent Film: "Only 'The Phantom of the Opera,' with its classic unmasking scene, a masterpiece of manipulative editing, really succeeded (and still does!) in actually scaring the audience - and that because the revelation had to be a purely visual one. Moreover, Lon Chaney's make-up was so grotesque as to equal, if not surpass, anything that the audience might have anticipated or imagined." However, the portrayals sought to elicit a degree of sympathy and pathos among viewers not overwhelmingly terrified or repulsed by the monstrous disfigurements of these victims of fate. Chaney also appeared in ten films directed by Tod Browning, often portraying disguised and/or mutilated characters.

In 1924, Lon Chaney starred in Metro-Goldwyn’s He Who Gets Slapped, a circus melodrama voted one of the best films of the year. The success of this film led to a series of contracts with MGM Studios for the next five years. In these final five years of his film career, Chaney gave some of his most memorable performances. His portrayal of a tough-as-nails marine drill instructor opposite William Haines in Tell It to the Marines (George W. Hill, 1926), one of his favorite films, earned him the affection of the Marine Corps, who made him their first honorary member from the motion picture industry. Memorable is also his carnival knife-thrower Alonzo the Armless in The Unknown (Tod Browning, 1927) opposite Joan Crawford. In 1927, Chaney also co-starred with Conrad Nagel, Marceline Day, Henry B. Walthall and Polly Moran in the horror film, London After Midnight (Tod Browning, 1927) considered one of the most legendary and sought after lost films. His final film role was a sound remake of his silent classic The Unholy Three (Jack Conway, 1930). He played Echo, a crook ventriloquist and used five different voices (the ventriloquist, the old woman, a parrot, the dummy and the girl) in the film, thus proving he could make the transition from silent films to the talkies. Chaney signed a sworn statement declaring that the five voices in the film were his own. During the filming of Thunder in the winter of 1929, Chaney developed pneumonia. In late 1929 the heavy smoker was diagnosed with bronchial lung cancer. This was exacerbated when artificial snow, made out of cornflakes, lodged in his throat during filming and quickly created a serious infection. Despite aggressive treatment, his condition gradually worsened, and seven weeks after the release of the remake of The Unholy Three (1930), he died of a throat hemorrhage in Los Angeles, California. In his last days, his illness had rendered him unable to speak, forcing him to rely on the pantomimic gestures of his youth in order to communicate with his friends and loved ones. Chaney and his second wife Hazel had led a discreet private life distant from the Hollywood social scene. Chaney did minimal promotional work for his films and for Metro-Goldwyn-Mayer, purposefully fostering a mysterious image, and he reportedly intentionally avoided the social scene in Hollywood. At the end of the 1950s Chaney was rediscovered. He was portrayed by James Cagney in the biopic titled Man of a Thousand Faces (Joseph Pevney, 1957). In 1958, Chaney fan Forrest J. Ackerman started and edited the magazine Famous Monsters of Filmland, which published many photographs and articles about Chaney. Ackerman is also present in Kevin Brownlow’s documentary Lon Chaney: A Thousand Faces (2000).

Sources: Hal Erickson (AllMovie), Lon Chaney.com, Silents are Golden, Wikipedia and IMDb.

Karneval in Bremen 3 by Hoddel

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Save the Girl Child-00145 by Social Geographic

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Ladli — which in Indian languages (Hindi and Urdu) means ‘beloved daughter.’

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LADLI - The loved one! campaign by SOCIAL GEOGRAPHIC

Photo: Firoz Ahmad Firoz

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"Worst of all, violence against women and girls continues unabated in every continent, country and culture. It takes a devastating toll on women’s lives, on their families and on society as a whole. Most societies prohibit such violence -- yet the reality is that, too often, it is covered up or tacitly condoned." (UN SECRETARY-GENERAL in International Women’s Day 2007 Message.)

“Almost every country in the world still has laws that discriminate against women, and promises to remedy this have not been kept.” (UN High Commissioner for Human Rights on the eve of International Women's Day 2008)

According to one United Nations estimate, 113 to 200 million women are “demographically missing” from the world today. That is to say, there should be 113 to 200 million more women walking the earth, who aren’t. By that same estimate, 1.5 to 3 million women and girls lose their lives every year because of gender-based neglect or gender-based violence and Sexual Violence in Conflict.

In addition to torture, sexual violence and rape by occupation forces, a great number of women and girls are kept locked up in their homes by a very real fear of abduction and criminal abuse. In war and conflicts, girls and women have been denied their human right, including the right to health, education and employment. “Sexual violence in conflict zones is indeed a security concern. We affirm that sexual violence profoundly affects not only the health and safety of women, but the economic and social stability of their nations” –US Secretary of State, Condoleeza Rice, 19 June 2008 (Read more about UN Action against Sexual Violence in Conflict www.stoprapenow.org/ ).

Millions of young women disappear in their native land every year. Many of them are found later being held against their will in other places and forced into prostitution. According to the UNICEF ( www.unicef.org/gender/index_factsandfigures.html ),Girls between 13 and 18 years of age constitute the largest group in the sex industry. It is estimated that around 500,000 girls below 18 are victims of trafficking each year. The victims of trafficking and female migrants are sometimes unfairly blamed for spreading HIV when the reality is that they are often the victims.

According to the UNAIDS around 17.3 million, women (almost half of the total number of HIV-positive) living with HIV ( www.unaids.org ). While HIV is often driven by poverty, it is also associated with inequality, gender-based abuses and economic transition. The relationship between abuses of women's rights and their vulnerability to AIDS is alarming. Violence and discrimination prevents women from freely accessing HIV/AIDS information, from negotiating condom use, and from resisting unprotected sex with an HIV-positive partner, yet most of the governments have failed to take any meaningful steps to prevent and punish such abuse.

United Nations agencies estimated that every year 3 million girls are at risk of undergoing the procedure – which involves the partial or total removal of external female genital organs – that some 140 million women, mostly in Asia, the Middle East and in Africa, have already endured.

We can point a finger at poverty. But poverty alone does not result in these girls and women’s deaths and suffering; the blame also falls on the social system and attitudes of the societies.

India alone accounts for more than 50 million of the women who are “missing” due to female foeticide - the sex-selective abortion of girls, dowry death, gender-based neglect and all forms of violence against women.

Since the late 1970s when the technology for sex determination first came into being, sex selective abortion has unleashed a saga of horror in India. Experts are calling it "sanitized barbarism”. The 2001 Census conducted by Government of India, showed a sharp decline in the child sex ratio in 80% districts of India. In some parts of the country, the sex ratio of girls to boys has dropped to less than 800:1,000.

It's alarming that even liberal states like those in the northeast have taken to disposing of girls. Worryingly, the trend is far stronger in urban rather than rural areas, and among literate rather than illiterate women, exploding the myth that growing affluence and spread of basic education alone will result in the erosion of gender bias. The United Nations has expressed serious concern about the situation.

Over the years, laws have been made stricter and the punishment too is more stringent now. But since many people manage to evade punishment, others too feel inclined to take the risk. Just look at the way sex-determination tests go on despite a stiff ban on them. Only if the message goes out loud and clear that nobody who dares to snuff out the life of a female foetus would escape effective legal system would the practice end. It is only by a combination of monitoring, education, socio-cultural campaigns, and effective legal implementation that the deep-seated attitudes and practices against women and girls can be eroded.

The decline in the sex ratio and the millions of Missing Women are indicators of the feudal patriarchal resurgence. Violence against women has gone public – whether it is dowry murders, the practice of female genital mutilation, honour killings, sex selective abortions or death sentences awarded to young lovers from different communities by caste councils, rapes and killings in communal and caste violence, it is only women’s and human rights groups who are protesting – the public and institutional response to these trends is very minimal.

Millions of women suffer from discrimination in the world of work. This not only violates a most basic human right, but has wider social and economic consequences. Most of the governments turn a blind eye to illegal practices and enact and enforce discriminatory laws. Corporations and private individuals engage in abusive and sexist practices without fear of legal system.

More women are working now than ever before, but they are also more likely than men to get low-productivity, low-paid and vulnerable jobs, with no social protection, basic rights nor voice at work according to a new report by the International Labour Organization (ILO) issued for International Women’s Day 2008. Are we even half way to meeting the eight Millennium Development Goals?

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Unite To End Violence Against Women!

Say No To Sex Selection and Female Foeticide!!

Say No To Female Genital Mutilation!!!

Say No To Dowry and Discrimination Against Women!!!!

Say Yes To Women’s Resistance !!!!!

Educate & Empowered Women for a Happy Future !!!!!!

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www.un.org/womenwatch/

www.un.org/women/endviolence/

www.saynotoviolence.org/

www.unaids.org

www.un.org/millenniumgoals/

Body Language by SkyWartooth

View large preeaze

sou uma diva haahha by cristina streciwik

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naples, florida 2007

Katja is a German Language Tutor in London, UK by Ðariusz

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Some commercial, professional photography of Katja for her website and advertisement.

Sam Purinton | Language Immersion in Montpellier, France by Eckerd College

Name: Sam Purinton

Class year: 2018

Trip title: Language Immersion in Montpellier, France

Panorama of Roman Amphitheater in Arles France

Mochica mask ....Lima by Georges Lissillour

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This magnificent copper funeral mask represents the god Ai Apeac. The Moche culture called also Mochica is a pre-Colombian culture situated between the year 100 and the year 700 ap. The Larco museum of Lima presents in a way incredibly precise and in several languages(tongues), a wonderful collection of objects of the pre-columbian periods of Peru.

Ce magnifique masque funéraire en cuivre représente le dieu Ai Apeac.La culture moche appelée aussi Mochica est une culture précolombienne situé entre l'an 100 et l'an 700 ap. Le musée Larco de Lima présente de manière incroyablement précise et dans plusieurs langues, une merveilleuse collection d'objets des époques précolombiennes du Pérou.

The Feo cultura called also Mochica is tiene pre-Colombian cultura situated between the year 100 and the year 700 ap. The Larco museum of Lima presents in tiene como way incredibly precise and in several languages (tongues), tiene wonderful colección of objects of the pre-columbian periods of Peru.

HIS HOLINESS Hazarat RIAZ AHMAD GOHAR SHAHI(M.A) addressing in Mochi Darwaza Lahore 1996 part 32 by waseem ahmad

The word Allah

The Semitic language which is spoken in the celestial spheres, is the language in which the angels and God address each other. Adam Safi-Allah spoke the same language in paradise. Adam and eve then came into the world and settled in Arabia. Their children also spoke the same language. Then as a result of the descendants of Adam spreading in the world, this language passed from Arabic, Persian, Latin and into English and God was then known by different names in the different languages. As Adam lived in Arabia, there are many words of the Semitic language which are still found in the Arabic language. God addressed the Prophets, Adam as Adam Safi-Allah, Noah as Nuh Nabi-Allah, Abraham as Ibraheem Khalil-Allah, Moses as Musa Kalim-Allah, Jesus as I’sa Ruh-Allah and Mohammed Rasul-Allah. All these titles, in the Semitic language were written on the Tablet before the arrival of the Prophets. This is why the Prophet Mohammed said: “I was a Prophet even before I came in to this world.”

Many people believe that the word Allah is a name given by Muslims, this is not so.

The Prophet Mohammed’s fathers name was Abd-Allah, at a time when Islam did not exist. Prior to the advent of Islam the Name Allah was announced with the title of every Prophet. When the souls were created, the first Name on their tongue was Allah and when the soul entered the body of Adam, it said, Ya-Allah, and only then it entered the body. Many religions understand this enigma and chant the Name Allah and many others because of doubt are deprived of the Name.

Any name which is used to point towards God is worthy of respect.

In other words, which points towards God. The mystical effect of the Name of God has been diversified due to the different names. Every letter of the alphabet has a separate numeric value. This is also a celestial knowledge. All the numeric values are connected with all of the human race. Occasionally the numeric values do not agree with the astronomical calculations as a result of which people become afflicted. Many people go to astrologers and experts of this knowledge and have charts prepared based on the stars. They name their children on this basis.

Just as the letters (a, b, j, d,) (1, 2, 3, 4) when added have the numerical value of ten. Similarly every name has a separate numeric value. As God has been given so many different names, this has caused a conflict between the numeric value of the different names. If all the people called upon God by the same name, then despite the fact that they would all have separate religions, they would all be united inwardly. They too, like Nanak Sahib and Baba Farid would then say:

“All the souls have been created by the light of God, even though their environment and communities are separate.”

The angels that are assigned tasks in the world are also taught the languages of the people of the world.

It is important for the people of every Prophet that they recite, chant and affirm the Title of their Prophet which was granted by God to the Prophet at his time, for the recognition, spiritual grace and purification of his people. The recital and affirmation should be in the same method and in the language of their Prophet.

The entry of any individual into any religion is subject to the condition that the individual accepts and affirms the Title of the Prophet of that religion. Just as the affirmation and the verbal vows are a condition of any marriage.

Entry into the heavens has been made subject to the acceptance and affirmation of the Titles of the Prophets. In the western world many Muslims and Christians have no knowledge of their Prophet’s Title furthermore many do not even know their Prophets original name (in the original language of the Prophet.)

People who only verbalize the affirmation of their Prophet’s Title rely upon their good deeds. Those that reject and do not affirm their Prophet’s Title are refused entry to paradise. Those individuals in whose hearts the affirmation of their Prophet’s Title has descended (entered) they will enter paradise without any accountability.

The revealed celestial Scriptures, whichever language they are in so long as they are in the original form, are a means to finding God. Where the texts and the translations that have been adulterated, just as adulterated flour is harmful for the stomach, the adulterated books have become harmful and people of the same religion and the same of Prophet have divided into so many sects.

To be sure of the straight and guided path it is better that you are guided by the Light (of God) also.

The method of producing light.

In prehistoric times stones would be rubbed together to make fire. Whereas a spark can also be produced by rubbing two metals together. In a similar way electricity is made from water. Similarly by the friction of the blood inside the human body, in other words electric energy is produced by the vibrating heartbeat. In every human being there is present, approximately one and a half volts of electricity due to which the body is energetic. As the heartbeat slows in old age, this reduces the electricity in the body and this in turn also causes a reduction of the energy level in the body.

Firstly, the heartbeat has to be made vibrant and pronounced. Some do this by dancing, some by sports and exercise and some people try to do this by meditating and chanting the Name of God Allah.

When the heartbeat becomes vibrant and pronounced then by chanting the Name Allah try to synchronize it with every heartbeat. Alternatively try to synchronize Allah with one heartbeat and Hu with the other. Some time by placing your hand on the heart and when you feel your heartbeat, again try to synchronize the Name Allah by chanting it with the rythm of the heartbeat and imagine that the Name Allah is entering the heart.

The chanting of Allah Hu is better and more effective but if anyone has an objection, or a fear of chanting Hu, then instead of being deprived one should solely use the Name Allah, repetitively in the chanting. It is beneficial for people who chant and practice this discipline and who read mantras to physically remain as clean as possible as the:

“disrespectful are unfulfilled and the respectful are fulfilled.”

The first method for producing light.

Write Allah on a paper in black ink, and do this exercise for as long as you wish on a daily basis. Soon thereafter, the Word Allah will be transported from the paper and hover over the eyes. Then with one-pointed concentration, attempt to transport the word from the eyes to the heart.

The second method for producing light.

Write Allah on a zero watt bulb, in yellow. Whilst you are awake or just before sleep, concentrate and try to absorb it into the eyes. When it appears on the eyes then try to transport it to the heart.

The third method for producing light.

This method is for those people who have perfect spiritual guides and teachers and who due to their spiritual connection are spiritually assisted by them.

Sit alone and imagine that your index finger is a pen. Using your finger and with your concentration, attempt to write Allah on your heart. Call upon your spiritual teacher (spiritually), so that he too may, hold your finger, and write Allah on your heart. Continue to do this exercise everyday, until you see Allah written on your heart.

By the first and second method, the Name Allah becomes inscribed on the heart, just as it was written and seen by you but when it becomes synchronized with the heartbeat, then it slowly starts to shine. In the synchronized method, the assistance of the spiritual teacher is provided and for this reason it is seen shining and well written on the heart right from the beginning.

Many Prophets and Saints have come into the world, and just for the sake of testing this, if you feel it appropriate, concentrate or call upon all of them when you are practicing your meditation.

Whilst concentrating on any Prophet or Saint, during your meditating practice, if the rhythm of your heartbeat increases, in its vibration or you feel an improvement then this means that your destiny (spiritual fruits) lies with that Prophet or Saint.

Thereafter it is beneficial to concentrate on that same person whenever you practice your meditation as spiritual grace is transferred in this way, because every Saint is spiritually connected to a Prophet, even if that Prophet is not physically living.

The spiritual fruit (grace) of every illuminated person is in the hands of one Saint or another. It is essential that the Saint is living. Sometimes a very fortunate person is gifted with celestial spiritual grace by a perfect Saint who is not living, but this is very rare. However Saints not living in our human realm can provide worldly spiritual grace and assistance to people from their tombs. This is known as Owaisi spiritual grace.

The recipients of such spiritual grace often get entangled in their spiritual insights, visions and dreams because the spiritual guide providing the assistance is in the spiritual realm and so too is Satan and the recognition of the two becomes difficult.

Along with the spiritual grace it is important to have knowledge, for which a living Saint is more appropriate. If a person (Saint) possesses spiritual grace but is without knowledge, that person is known as a Majzoob (Godly but abstracted due to the complete absorption into the Essence of God and who is not in full control of his faculties).

A person (Saint) having spiritual grace and knowledge is known as a Mehboob (literally, loved one). Such people (Saints) as a result of their knowledge provide worldly spiritual assistance as well as spiritual grace and benefit. Whereas the Majzoobs are known to provide worldly spiritual assistance to people by their unusual but accepted practices of shouting obscenities and poking people with their wooden sticks.

If any (Prophet or Saint) appears but does not help or assist you then put Gohar Shahi to the test.

You may belong to any religion, there is no condition in this respect as long as the individual is not eternally ill-fated.

Many people have received the spiritual grace of Qalb meditation from the Moon. This is obtained when there is a full Moon from the East. Look at it with concentration and when you see the image of Gohar Shahi on it say Allah, Allah, Allah three times and you will be blessed with this spiritual grace. Thereafter without any fear or reservation practice the meditation as described.

Believe (the fact) that the image on the Moon has spoken to many people in many different languages. You can try looking and speaking to it also.

About Muraqba

(transcendental meditation)

(Literally. journey. Meditation in which the soul leaves the human body)

Many people without having acquired the illumination of the spiritual entities (‘Lata’if/Shaktian’) and without attaining spiritual strength and prowess try to engage in this meditation. They either fail to reach the meditative state or become the subject of Satanic interference. This type of meditation is for illuminated people, whose spiritual entity of the self has been purified and the Qalb has been cleansed. The practice or attempt at this type of meditation is foolish no matter what type of physical worship is used to achieve this. To collect and gather the strength of the soul and the spiritual entities and then to travel to a place is what is known as meditation.

Sainthood is the one fourtieth part of Prophecy.

Every dream, meditative journey, inspiration or revelation of a Prophet is accurate and authentic and does not need verification. Only fourty out of a hundred dreams, meditative journeys, inspirations and revelations of Saints are accurate the remaining sixty percent are inaccurate.

God cannot be understood without knowledge

The lowest type of meditative journey is started only after the illumination and awakening of the spiritual entity of the Qalb. This is impossible without first achieving the meditation of the Qalb (meditation with the vibrating heartbeat synchronized with the Name Allah). It takes one jerk or shake to bring the person out of this meditative state and back to consciousness. The faculty of the augury (foretelling the future by reading verses or looking into designated books) is also connected to the Qalb.

The next stage is the meditative journey of the soul. It takes three jerks or shakes to return a person back to normality from this meditative state.

The third stage of the meditative journey is done by the spiritual entity, Anna and the soul together. The soul travels along with the spiritual entity Anna, to the realm of souls just as the Archangel Gabriel accompanied the Prophet Mohammed to the realm of souls.

People who are in this meditative state are sometimes even taken to be buried in their graves and they are unaware of this happening to them. Such a meditative state and journey was taken by the “Companions of the Cave” as a result of which they remained asleep in the cave for more than three hundred years.

When this meditative state and journey was undertaken by the Sheikh, Abdul-Qadir al-Jilani, in the jungle, the occupants of the jungle would regard the Sheikh as dead and would take him to a grave for burial but the meditative journey would break just before the burial (the Sheikh would return to consciousness).

How to recognize a special inspiration and revelation from God.

When a person has awakened and illuminated the spiritual entities in the chest and is worthy of receiving the rays of the Grace of God, then at that point God communicates with that person. God is All-Powerful and can do as he pleases and thus communicate with the human being in any way fit, but he has made a special method for his recognition so that his friends can be saved from the deception of Satan.

Firstly, text in the Semitic language appears on the seekers heart and its translation is seen in the language of the seekers mother-tongue. The text is white and shiny and the eyes close automatically and look at the text (internally). The text then passes the Qalb and moves towards the spiritual entity Sirri as a result of which it shines even more. Then the text moves towards the spiritual entity, Akhfa and from here it shines more and then moves onto the tongue. The voice then spontaneously starts to repeat that text.

If this inspiration is from Satan then an illuminated heart will dull the text and if the text is strong and prominent then the spiritual entities Sirri or Akhfa destroy that text. Further if due to the weakness of the spiritual entities the text does arrive at the tongue, then the voice will prevent it from being spoken into words.

This type of inspiration is for special types of Saints, whereas in respect of ordinary Saints, God sends messages to them through the angels or other spiritual entities. When the Archangel Gabriel accompanies the special and inspired text, this is known as revelation which is confined to the Prophets.

For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags

'Squares' textile piece by extreme_flamingo

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Work from the 'Language of the Future' project I did back in Uni. For my project I looked at three types of communication - between people (ie languages), between circuits and electronics, and biological between cells etc. I think this was my favourite project I did in my whole time there.

Stitched drawing on wool blanket fabric using heat transfer print, fabric scraps, free-machine stitching, hand stitching and beads. It really is fluorescent!!

Year 2 "Language of the Future" project, 2006

Hall of Languages by nywheels

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Located on the campus of the prestigious Syracuse University in Syracuse, New York.

The Hall of Languages was designed by Horatio Nelson White and built in 1871-73. It is made of Onondaga limestone and features three large towers or cupolas. It was the first building constructed on the Syracuse University campus and the building originally housed the entire university.

Where The Vale of Onondaga Meets The Eastern Sky, Proudly Stands Our Alma Mater, On Her Hilltop High, Flag We Love! Orange! Float for Aye, Old Syracuse. O'er Thee, Loyal Be Thy Sons & Daughters, To Thy Memory

2016 La Cosecha Dual Language Conference, November 11, 2016 by U.S. Senator Martin Heinrich

by judi

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hibiscus shower head by David Callihan

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language of flowers

The modern dialects of Basque language by EyeQido

The map of modern dialects of Basque language

Western (Biscayan)

Central (Gipuzkoan)

Upper Navarrese

Lower Navarrese–Lapurdian

Souletin (Zuberoan)

other Basque areas ca 1850 (Bonaparte)

www.eyeqido.com/2015/10/14/the-modern-dialects-of-basque-...

9878 by Davide Poggi

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self portrait

"Love one another, but make not a bond of love." by Swati Agarwal

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The Tso moriri, Ladakh, Jammu & Kashmir, India~ June 2005

(Tso means a 'lake' in the ladakhi language)

Tsomoriri or Lake Moriri (official name: Tsomoriri Wetland Conservation Reserve), in the Changthang (literal meaning, northern plains) area, is a High Altitude Lake (HAL) with an altitude of 4,595 m (15,080 ft) in Ladakh, India and is the largest of the High Altitude Lakes in the Trans-himalayan biogeographic region, entirely within India. It is hemmed between Ladakh in the North and Tibet in the east and Zanskar in the west; the Changthang plateau is the geographical setting with snow peaks that provides the source of water for the Lake.

Accessibility to the lake is limited to summer season only.Tsokar means salty lake in local language and salt was extracted from this lake in earlier times, till the end of 1959, for consumption by the local people.

Also, in the picture you can see a pair of the highest flying birds, 'the bar-headed geese'... this is the only place in India where they breed in natural habitat.

The Bar-headed Goose migrates over the Himalayas to spend the winter in India, Assam, Northern Burma and the wetlands of Pakistan. It migrates up to Magadi wetlands of Gadag district of Karnataka in the southern part of India. The winter habitat of the Bar-headed Goose is on cultivation where it feeds on barley, rice and wheat, and may damage crops. The bird can fly the 1000-mile migration route in just one day as it is able to fly in jet

en.wikipedia.org/wiki/Bar-headed_Goose

200506_ProgLangShare by Tim O'Reilly

11 6

Programming language share of sell through, per Neilsen Bookscan, from January 2003 through mid-June 2005.

Minna Sundberg - Language Tree by Tom Wigley

Minna Sundberg’s illustration maps the relationships between Indo-European and Uralic languages. The creator of the webcomic Stand Still. Stay Silent, put the illustration together to show why some of the characters in her comic were able to understand each other despite speaking different languages. She wanted to show how closely related Swedish, Danish, Norwegian, Icelandic were to each other, and how Finnish came from distinct linguistic roots.

You can read the comic here: sssscomic.com/index.php?id=home

DSCN1272 by Oulu Kato

Learning Languages by The Greatist

There’s more to language learning than picking up dates in a foreign country. We investigated some of the craziest methods of adult language education out there.

greatist.com/happiness/adult-learn-foreign-languages/

Photo by Jess Ivy

This image is taken from United States Naval Medical Bulletin Vol. 3, Nos. 1-4, 1909 by Medical Heritage Library, Inc.

Go to the Book with image in the Internet Archive

Title: United States Naval Medical Bulletin Vol. 3, Nos. 1-4, 1909

Creator: U.S. Navy. Bureau of Medicine and Surgery

Publisher:

Sponsor:

Contributor:

Date: 1909

Language: eng

Table of Contents

Number 1

Preface vii

Special articles 1

The artificial illumination of naval vessels (a study in naval

hygiene), by J. D. Gatewood 1

A simple operation for hemorrhoids, by H. F. Hull 22

Suggested devices 25

A metal suspensory, by W. B. Grove 25

A short and accurate method of calculating the age in years and months,

by E. M. Brown 25

Card for index system to be used in preparing smooth quarterly form

"X" at recruiting stations, etc., by C. R. Keen 27

Clinical notes 29

A case of angina Ludovici, by W. S. Pugh 29

A case of Vincent's angina, by G. F. Clark 31

Rupture of the iris; two cases, by R. K. Riggs 32

Wood alcohol poisoning; 13 cases, 3 deaths, by R. A. Baehmann 33

A case of virulent chancroids, by D. C. Gather 36

A case of septicemia successfully treated with Steam's streptolytic

serum by M. F. Gates . 39

An unusual case of undescended testicle, by E. M. Brown 39

Current comment 41

United States Pharmacopeial Convention 41

Concerning extracts or abstracts for publication 4l

Measuring the height of recruits 43

Suggestions for the study of heat exhaustion 44

Perfected routine of dosage, etc., in the treatment of tuberculosis by

the administration of mercury, by B. L. Wright 46

Has the chemical examination of water practical value to the military medical

officer? by P. '.T'. Waldner 47

An aid in throat and laryngeal examinations, by E. M. Brown 50

Progress in medical sciences 51

Laboratory —An anatomical peculiarity noted in specimens of hook worm

from Culebra 51

Preliminary note on the lesions of anchylostomiasis in the intestines of

dogs, by O. J. Mink 51

Preliminary note on nematode found in the liver of a wild rat, by O.

J.Mink 52

Chemistry and pharmacy — Note on the disintegration of tablets;

influence of benzoic acid and benzoates on digestion and health: address on the

clinical examination of urine, with especial reference to estimation of urea;

determination of pepsin by the edestin test, E. W. Brown and P. J. Waldner 52

Surgery —Review of advances; the operative treatment of recent

fractures of the femoral shaft; the treatment of fractures by mobilization and massage;

has surgical treatment lessened mortality from appendicitis; when to operate

for appendicitis; diffuse septic peritonitis, due to appendicitis; local

anesthesia of a limb by venous transfusion after expulsion of blood; on

narcosis under an artificially restricted circulation; the correlation of

glands with internal secretion; improved technique for the detection of

tubercle bacilli in the urine; relief of the wounded during battle, H. C. Curl

and H. W. Smith 54

Pathology and bacteriology —On the so-called fatty degeneration of the adrenals;

three cases of squamous celled carcinoma of the gall bladder; the practical

value of the demonstration of spirochaeta pallida in the early diagnosis of

syphilis; C. 8. Butler and O. J. Mink 65

Medical zoology — Plague in ground squirrels (a review); the prevalence

and distribution of the animal parasites of man in the Philippine Islands, with

a consideration of their possible influence on the public'

health; preliminary note on a protozoan in yaws; the intestinal protozoa

of man, R. C. Holcomb • 67

Tropical medicine — Ankylostomiasis in the Tropics; bilharziasis among women

and girls in Egypt; a report of several cases with unusual symptoms caused by

contact with some unknown variety of jellyfish; the diagnosis of latent

malaria; haemolysins and antihaemolytic substances in the blood of malarial

patients, E. R. Stitt 73

General medicine —The direct inspection of the gastric mucous membrane;

toxemia from the standpoint of perverted metabolism; a rapid method of

test-meal removal, lavage, and inflation; the therapeutics of diseases which

involve the internal secretions (mercury in the treatment of tuberculosis — its

mode of action —a warning); Flexner's serum in the treatment of epidemic

cerebrospinal meningitis; vascular crises; the curative influence of extracts

of leucocytes upon infections in animals, R. M. Kennedy 77

Hygiene and sanitation —Koch's standpoint with reference to the

question of the relation between human and bovine tuberculosis; the prevention of

tuberculosis; tropical lands and white races; sanitary report of the operations

of the naval expeditionary corps (German) in southwest Africa and in east

Africa; growth and naval military service; a study in measurements of cadets at

the naval school; on growth in height of youths serving their time in the army;

the value of fencing as a sport from hygienic and ethical point* of view; on-

the significance of the ophthalmo-reaction for the army; hematuria caused by a

parasite akin to bilharzia; the complex nature of typhoid etiology and the role

played by animals and man in the spread of the typhoid group of diseases; amoebae

carriers, H. G. Beyer 90

Reports and letters 195

Annual meeting of the American Pharmaceutical Association, Alrik Hammar,

delegate 105

Report of an epidemic of typhoid on the U.S.S. Maine, by M. S.

Elliott. 106

Report of an epidemic of grippe on the U. S. S. Charleston, by M. F.

Gates. 109

Number 2

Preface vii

Special articles 111

The treatment of tuberculosis and the results observed during the year 1908

(at the United States Naval Hospital, Las Animas, Colo.), by B. L. Wright 111

Laboratory studies and observations during the year 1908 (at the United

States Naval Hospital, Las Animas, Colo.), by A. B. Clifford 114

Tonsillar hypertrophy; a menace to the service, by B. F. Jenness 120

The ice bag in the treatment of typhoid fever, by G. Tucker Smith 122

Treatment of typhoid fever by colon irrigations, by the late C. G.

Alderman 124

Suggested devices 129

Description of a pit incinerator furnace, by R. C. Holcomb 129

Clinical notes 131

Report of a case of malignant endocarditis, following chancroid, by I.

Franklin Cohn 131

A case of multiple infected wounds from bear bite, by C. C. Grieve 132

A case presenting successive liver abscesses, by H. C. Curl and H. W. Smith

134

Cerebro-spinal fever, by J. G. Field 135

Current comment 141

Gangosa in Haiti 141

Hookworm disease in recruits from the Southern States 141

Care of ears and eyes in the Japanese navy 142

The question of ear protection in the British navy 142

Report relative to a series of experiments conducted on board the U. S.

S. Ohio during target practice, with "Plasticine" for the protection

of the ear drums during heavy gun fire, by W. M. Garton 142

Hygienic rules, with particular reference to venereal prophylaxis, in

the Austro-Hungarian navy 144

Experiments with gonococcic vaccine, by W. M. Garton 145

Thyroidal enlargement among applicants for enlistment in the Northwest,

by W. A. Angwin 147

Progress in medical sciences 148

Laboratory — Sterilization of catgut, by H. W. Smith 148

Chemistry and pharmacy — Fluidglycerates, pharmaceutical and physiological

aspect; the importance and significance of the chemical examination of the

gastric contents after a test meal, with a new method for estimating the

ferment activity of the gastric contents; demonstrations of enzymes and

antienzymes; studies on the chemistry of anaphylaxis; the clinical value of

viscosity determination; the viscosity of the blood; the detection and

quantitative determination of B-oxybutyric acid in the urine; a new method for

the quantitative estimation of albumin in the urine; concerning the diagnostic

value of Cammidge crystals in pancreatic diseases, E. W. Brown and P. J.

Waldner 150

Surgery — Review of advances; cerebral decompression; operative treatment

of acute gonorrheal epididymitis; appendectomy in diffuse septic peritonitis;

concerning technique of skin grafting; treatment of hypertrophy of the prostate

by injections of alien blood; the value of the Cammidge reaction in the diagnosis

of pancreatic disease; the Cammidge reaction in experimental pancreatitis; the

syphilis case sheet; the thymus in Basedow's disease; the effect of mammalian

pituitary on tetany after parathyreoidectomy, and upon the pupil; hemorrhage in

jaundice controlled by blood transfusion; on the haematogenic origin of

purulent nephritis through the staphylococcus; the snapping hip; three cases of

liver abscess treated by aspiration and injection of quinine, H. C. Curl and H.

\V. Smith: 156

Pathology and bacteriology — Widal’s

reaction with sterilized cultures; a new medium for typhoid work; report on a

further series of blood cultures from seventy-four cases of typhoid and

paratyphoid fever; the histology of liver tissue regeneration; typhoid bacilli

and gall bladder; the occurrence and distribution of the spirochaeta pallida in

congenital syphilis; experiments on the differentiation of cholera and

cholera-like vitrios by complement fixation;

C. S. Butler and O. J. Mink 166

Medical zoology —What is "schistosoma mansoni;" pulmonary

bilharziasis; filariasis and elephantiasis in southern Luzon; the diagnosis of African

tick fever from the examination of the blood; the parasite of

Kula Azar and allied organisms; a new human nematode-strongylus gibsoni;

report of the Permanent Commission for the Suppression of Uncinariasis; on the

supposed occurrence of the filaria immitis in man, R. C. Holcomb 174

Tropical medicine —An inquiry concerning the etiology of beriberi; have

trypanosomes an ultramicroscopical stage in their life history?; atoxyl as a

curative agent in malaria, E. R. Stitt 179

General medicine —The treatment of acute inflammatory conditions by

Bier's hypertemia; treatment of tetanus with subarachnoid injections of

magnesium sulphate; the serum diagnosis of syphilis; tubercle bacilli in the

sputum; a summary of the most recently published work on the doctrine of

opsonins; experimental investigation on "simple continued fever," H.

M. Kennedy 182

Hygiene and sanitation —On the application of heat for the purification

of water with troops in the field; catarrhal icterus of eberthian origin; the epidemic

of typhoid fever on H. M. S. Regina Elena; the treatment of sweat-foot in the

army; a contribution to our knowledge of the spread of cerebro-spinal

meningitis; on book disinfection on the large scale; the etiology of impetigo

contagiosa; tuberculosis in the British army and its prevention; symptoms that

may be attributed to soldering with the oxyhydrogen

flame; tactics and the health of the army, H. G. Beyer 189

Reports and letters 203

Seventeenth annual meeting of the Association of Military Surgeons,

Manley H. Simons, delegate 203

Report and recommendations of a board of officers, convened at the navy-yard,

Mare Island, Cal., on the precautionary methods to be taken to prevent the invasion of bubonic

plague at that station 205

Number 3

Preface VII

Special articles 211

Notes on the treatment of elephantiasis by the internal administration

of tinctuia ferri cbloridi, by P. S. Rossiter 211

A few notes on syphilis, by W. J. Zalesky 215

A note on the pathology of epidemic asthma, by O. J. Mink 222

Report on sixteen cases of heat prostration, with remarks on etiology,

by A. G. Grunwell 223

Reviews 231

Liver abscess from the point of view of etiology and prophylaxis; pathology

and differential diagnosis; and treatment (3 papers), by G. B. Crow,, J. A. B.

Sinclair, and J. F. Cottle 231

Suggested devices 245

Appliances improvised on sick bay bunks, by C. M. De Valin 245

Clinical notes 247

A case of fracture of patella, with operation at sea, by N. J.

Blackwood.. 247

A case of n current nasal hemorrhage, by Raymond Spear 250

A case of traumatic pneumonia, by C. F. Sterne 252

A case of liver abscess, by M. A. Stuart 254

Current comment 255

Hospital corps efficiency report 255

Physical defects found on reexamination of recruits 255

Some observations on the berthing of enlisted men of the navy, with suggestions

for improvement, by L. W. Curtis 256

The value of a chemical examination of water, by E. R. Noyes 257

Progress in medical sciences 267

Laboratory —A method for the preparation of flat worms for study, by O.

J. Mink and A. H. Ebeling .. 267

The formalin method for the clinical estimation of ammonia in the

urine, by E. W. Brown 269

Bang's method for estimation of sugar in the urine; the Edestin method for

the estimation of pepsin in stomach contents 273

Chemistry and pharmacy — Concerning the fractional precipitation of

albumin in the spinal fluid of normal cases luetics, functional and organic nervous

diseases and their bearing upon the differential diagnosis of dementia

paralytica, tabes dorsalis, tertiary and late syphilis; quantitative determination

of several sugars in the presence of each other in diabetic urines; the butyric

reaction for syphilis in man and in the monkey; excretion of amino acids in

pregnancy and after parturition; the relation between the protein content of

the blood serum and that of serous fluids; the further separation of antitoxin

from its associated proteins in horse serum, E. W. Brown and P. J. Waldner...276-279

Surgery —The Hodgen splint; surgical anemia and resuscitation; mechanism

underlying artificial respiration; a new theory of surgical shock; carbon

dioxide snow in the treatment of augioma; bursitis subacromialis, or

periarthritis of the shoulder joint; report on the local anesthetics recommended

as substitutes for cocaine; further researches on the etiology of endemic

goiter; auto- and iso-transplantation, in dogs, of the parathyroid glandules;

partial, progressive, and complete occlusion of the aorta and other large

arteries in the dog by means of the metal band; C. F. Stokes, R. Spear, and H.

W. Smith 279-289

Pathology and bacteriology —A simple method for the diagnosis of

syphilis; differential methods for detecting the typhoid bacilli in infected

water and milk; a peculiar intralobular cirrhosis of the liver produced by the protozoal

parasite of kala azar; the pathological anatomy of atoxyl poisoning; an

observation on the fate of B. Bulgaricus in the digestive tract of a monkey; a

contribution to the pathology of the spleen; a note, on the histology of a caue

of myelomatosis with Bence-Jones protein in

the urine; a new method for the recognition of indol in media; the rapid

diagnosis of rabies (a new stain for negri bodies); C. S. Butler and O. J. Mink

289-297

Medical zoology —Anew intestinal trematodeof man; some applications of the

precipitin reaction in the diagnosis of hydatid disease; bilharzia, hematobia,

and circumcision; trichocephaliasis; R. C. Holcomb ...... 297-306

Tropical medicine — Rice and beriberi; on the etiology of ulcerative

granuloma of the pudenda; amaebic dysentery with abscess of the liver in a patient

who had never been out of England; E. R. Stitt 306-308

General medicine —The dietetic treatment of diabetes; artificial

hyperemia in the treatment of pulmonary tuberculosis; remarks on the treatment of

gastric ulcer by immediate feeding; present status of the tuberculin tests; T.

W. Richards S0S-315

Hygiene and sanitation — On 'a new and practical method of securing bodily

cleanliness for our men on board ship; on the heat-conducting power of linoleum

as compared to that of floors made of wood or of

betone; on the discrimination of unrecognized diseases and on a disease

of overcrowding in ships, especially at

Malta; H. G. Beyer 315-320

Reports and letters 321

Guam; reports on health and sanitation for the years 1907 and 1908, by F.

E. McCullough and G. L. Angeny. 321

Number 4

Preface vii

Special articles 335

The hospital camp at Norfolk, Va., by P. A. Lovering 335

The teaching of tropical medicine outside of the Tropics, by E. R.

Stitt 308

Ethyl chloride as a general anaesthetic, by L. W. Johnson 344

Chronic nephritis in recruits, by B. F. Jenness 347

Supplementary report on the investigation of Samoan conjunctivitis, by P.

S. Rossiter 349

Points on embalming practicable on board ship, by C. Schaffer 351

Reviews 355

Surgical shock; a review of recent literature, by H. W. Smith 355

Suggested devices 365

Installation of an X-ray apparatus on the U. S. S. Maryland, by A.

Farenholt 365

Method of fumigation of vessels at Hamburg 368

An oxygen apparatus 370

An easily constructed bunk tray, by C. M. Oman 371

Clinical notes 373

Operations upon the kidney. United States naval hospital, New York, by G.

T. Smith 373

A report on two cases of dentigerous cysts, by D. N. Carpenter 374

A case of mammary development in the male, by E. M. Brown 376

Operative treatment of epididymitis, by W. S. Pugh, Jr 376

Two cases from report of U. S. S. Hancock—1908: (1) Retinal hemorrhage,

(2) myocarditis with rupture, by P. Leach 377

A case of fracture of the skull; operation and recovery, by F. W. F.

Wieber. 378

Carron oil in the treatment of otitis media suppurativa (acuta), by R.

E. Riggs 379

Fracture of skull and gunshot wound of lung, with recovery, by W. S.

Pugh, Jr ..... 381

Two unusual appendix cases, by R. R. Richardson 382

Proctoclysis in typhoid fever, by C. F. Stokes 384

Current comment 385

Subscription price of the Bulletin 385

Note on New York Post-Graduate Medical School 385

Note on contributions to the Bulletin 385

Note on annual meeting of American Medical Association on revision of pharmacopeia

386

Note on inquiry concerning clothing in the Tropics 386

Note on publicity concerning venereal disease in California 387

Review of Gatewood's Naval Hygiene 387

Note on the work at Tay Tay 388

Medical examination of army recruits, by A. E. Peck 389

Notes on the treatment of syphilis, by W. S. Hoen 391

Views on the treatment of typhoid fever, by H. A. May 393

Progress in medical sciences 397

Laboratory —Benedict's method for the estimation of glucose in the

urine; estimation of uric acid in the urine, Folin-Schaffer; clinical method

for the estimation of uric acid, modification of the Folin-Schaffer process; test

for blood in the urine; two methods for the estimation of albumin in the urine,

by O. J. Mink and E. W. Brown 397

Chemistry and pharmacy —The excretion in urine of sugars other than

glucose; experiments and experiences, pharmacological and clinical, with

digitalis, squill, and strophanthus; a reagent for the detection of reducing

sugars; on the antagonism of alcohol to carbolic acid ; the antitoxic activity

of iodine in tuberculosis; new experiments on the physiological action of

sulphuric ether; contribution to the physiology of the glands —further

contributions on the function of the spleen as an organ of iron metabolism;

modifications in the chemical composition of the blood serum in victims of

carbon dioxide poisoning, by P. J. Waldnerand C. Schaffer 402

Pathology and bacteriology —Studies on typhoid fever; chloroform

poisoning — liver necrosis and repair; the importance of blood cultures in the

study of infections of otitic origin; the cultivation of the spirocheeta

pallidum; the cultivation of the bacillus leprae; the chemistry of the liver in

chloroform necrosis; the present status of the whooping-cough question; the

conveyance of whooping cough from man to animals by direct experiment; serology

of syphilis, by C. S. Butler and O. J. Mink 407

Medical zoology — Schistosomiasis at Bahia; contribution to the study

of schistosomiasis in Bahia, Brazil; notes on malaria and kala-azar; endemic

amoebic dysentery in New York, with a review of its istribution in North America; filaria

(microfilaria) philippinensis; the distribution of filaria in the Philippine

Islands; acariens and cancers—acariens and leprosy; necator americanus in

Ceylon; anaemia due to trichocephalus dispar; study of the protozoa of J. H.

Wright in sixteen cases of Aleppo boil, by R. C. Holcomb 411

Tropical medicine — Infantile kala-azar; on the identity of beri-beri

and epidemic dropsy; Malta fever in South Africa; leprosy in the Philippine

Islands and its treatment; the various types of plague and their clinical

manifestations, by C. S. Butler 417

Hygiene and sanitation —The means by which infectious diseases are

transmitted; a critical study of the value of the measurements of chest expansion

and lung capacity; notes on the sanitation of yellow fever and malaria; the

house fly as a disease carrier, by H. G. Beyer 419

General medicine —A study of the aural and laryngeal complications of

typhoid fever, especially as observed in hospital practice; the problem of

cancer considered from the standpoint of immunity; nine cases of typhoid fever

treated with an antiendotoxic serum, by T. W. Richards 425

Surgery —Some practical points in the application of the bismuth paste

in chronic suppurative diseases; the sequence of the pathological changes in appendiceal

peritonitis; direct blood transfusion by means of paraffin-coated glass tubes;

the use of animal membrane in producing mobility in ankylosed joints, by C. F.

Stokes and R. Spear 431

Reports and letters 489

American Medical Association, by M. F. Gates 439

Report on the Second International Conference for Revision of Nomenclature

of Diseases and Causes of Death, by F. L. Pleadwell 445

Report upon medical relief measures at Messina, Sicily, by M. Donelson.

. 449

Reports of medical relief measures at Adana, Turkey, by J. T. Miller

and L. W. McGuire 452

If you have questions concerning reproductions, please contact the Contributing Library.

Note: The colors, contrast and appearance of these illustrations are unlikely to be true to life. They are derived from scanned images that have been enhanced for machine interpretation and have been altered from their originals.

Read/Download from the Internet Archive

See all images from this book

See all MHL images published in the same year

Case 9: Babel Texts (& Gandalf) by donaldboozer

Translating Genesis 11: 1-9 is a common translation exercise used by conlangers to “test drive” their conlangs. This is known as the “Babel Text” since it recounts the story of the Tower of Babel and the creation of the world’s numerous languages, an appropriate text for conlangers. The concept of using these verses for comparisons across conlangs was initiated by Jeffrey Henning, creator of the Langmaker web site (http://www.langmaker.com) and one of the pivotal figures in modern conlanging. For detailed information on any one translation, you are encouraged to take a look at the accompanying source web site. And now, for a sampling of Babel Texts...

9.B. Text:

For comparison, here is the Babel Text in English from the New International Version:

1.Now the whole world had one language and a common speech.

2.As men moved eastward, they found a plain in Shinar and settled there.

3.They said to each other, "Come, let's make bricks and bake them thoroughly." They used brick instead of stone, and tar for mortar.

4.Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth."

5.But the LORD came down to see the city and the tower that the men were building.

6.The LORD said, "If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them.

7.Come, let us go down and confuse their language so they will not understand each other."

8.So the LORD scattered them from there over all the earth, and they stopped building the city.

9.That is why it was called Babel -- because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.

9.C. Text:

The Babel Text in Sen:esepera

In honor of Jeffrey Henning, we begin with one of his personal creations: his attempt at reforming Esperanto.

1.O tutan tera eseti codo unin lingifa, o codo unin parola.

2.O tina ocasi, caim:tempo hu foiagi delo orienta, demo hu terofi pelatan loca eno loca codo Sinara [Shinar]; o hu domi dem:loca.

3.O hu paroli unin alo omin:una, "Feni, imu posete cusi berica, o pele beruli hu." O hu hafi berica contero setona, o cota hafi hu contero unigi berica.

4.O hu paroli, "Feni, imu posete conseteri imu ureba, o tura, caim:unon supera ebele atingi alo paradisa; o imu posete cusi imu enoma, ro imu ebele pere:emeti foran supero:eno fisaga codo tutan tera."

5.O Dia feni im:supere o fidi ureba o tura, caimo dimin:homa codo homa conseteri.

6.O Dia paroli, "Fidi, homa eseti unin, o hu hafi tutan unin lingifa; o tino hu comenci o fari: o ene hu ebele inhibici delo an:obica, caimo hu ebele emagi o fari.

7.Feni, imu posete iri im:supere, o dem:loca sangi hun lingifa, demo hu im:ebele compereni unin omin:unan parola."

8.Dia posete pere:emeti hu foron pano fisaga codo tutan tera: o hu cesige conseteri ureba.

9.Hun enoma eseti Babela [Babel]; cuso Dia dem:loca sangi lingifa codo tutan tera: o delo dem:loca Dia pere:emeti hu foran supero:eno fisaga codo tutan tera.

Translated by Jeffrey Henning

(http://www.langmaker.com/babel/senesper.htm)

9.D. Text:

The Babel Text in Lojban

Lojban began development in 1987 by the Logical Language Group. Derived from the much older Loglan, it is specifically designed to be culturally neutral, logic-based, grammatically unambiguous, and easily learned. More information can be found at www.lojban.org.

1..i piro le munje cu se bangu pada gi'e selkau le ka tavla fo makau

2..i ca le nu litru fa'a le stuna kei lei remna cu penmi lo foldi la cinar .i co'a xabju fy

3..i ry simsku lu .e'u mi'o loi kitybli cu zbasu gi'e mo'u seltokygau li'u .i ry pilno loi kitybli pe seba'i loi rokci .i loi tarla peseba'i loi rokpu'o

4..i ry cusku lu .e'u mi'o zmadu lo tcadu .e lo galdi'u poi le cpana be ke'a cu lamji le tsani .ija'ebo mi'o misno gi'enai pulce fi le terdi sefta li'u

5..i ku'i le nolcei cu dzikla tezu'e le nu catlu le tcadu .e le galdi'u poi lei remna ke'a ca'o zmadu

6..i le nolcei cu cusku lu za'a lei remna noi se bangu pa da cu ba'oco'a zmadu ti .ija'o no selpla ba nalselka'e ry

7..i .ai mi dzikla gi'e fi'urgau le bangu ry ja'e le nu na simjmi li'u

8..i le nolcei fairgau ry piro le terdi .i ry de'a zmadu le tcadu

9..i ki'u la'e di'u ty se cmene zo babel .i ki'u le nu bu'u ty le nolcei pu fi'urgau le bangu be le munje .i fe'eco'a ty le nolcei fairgau ry le pirosi'e terdi sefta

(http://www.omniglot.com/babel/lojban.htm)

9.E. Text:

The Babel Text in Elasin

Elasin, created as the language of a fictional race of beings, was intended to give the flavor of a cross between Zulu and Finnish.

1.Huana! Yevopa (Yeneva votelor pali) fathieneth avute vesotham dofa li mabienen sotheram thoshi.

2.Uitukieneth vuanana maku'ii hadarova mi'iamem Shinaroth li panamiene parshoth ka.

3.Vasieneth. Ti Fana. Sathitudison mosuanoram li kathitudison pivani ti. Sathitiene avu mosuanorsa hau kivashersa le'i ratemsa hau molesa le'i.

4.Vasieneth. Ti Fana. Sathitudisoth maram hapamef ludanu'ii kalathem shasta sathitudisoth manalam ebas ko. Hau kanitudiso lafonesa le ti.

5.Palakieta somara uhanin panamesh. Fanieta shasta faruthuditu tashemun avu marami hapamemi ko.

6.Vasieta takaleba. Ti Shemath. Iene vuanana dofa li mabuaneth vesotham dofa. Uatu sathitu ka uamuineth nekuare shipa dofani. Faruthudito shado avunash aben.

7.Fana. Shibaludisoth nivesotham ko hau wevakudinen le ko ti.

8.Kanitietan somara uhanin li sathitievinen avu nimarami nihapamemi.

9.Mabietoth mar manalam Shibalu'in kashko shibalietan parshoth ka somara uhanin vesotharam uhanin ko.

Translated by Don Boozer

(http://www.geocities.com/donaldboozer/elasin_trans.html)

9.F.1. Image: zhyler_babel.jpg

9.F.2. Text:

The Babel Text in Zhyler

“Zhyler is an SOV language with fifty-seven noun cases (in honor of the ketchup co.), all suffixing, and a robust vowel harmony system. In addition, there are seventeen noun classes, à la Swahili, which do much of the derivational footwork.” ~ David J. Peterson

(transliteration)

1.al erwi ymM ergajajan las MlDaja.

2.kedemiT dZarm2sleraz, urDar MlDaz Sinaraja Dejler, ras vMnase eZZanlar.

3.kaja n2nzerler, "zin! rymSuj kenlymeje, ame dZimMSSMja." ame rymSuj tSurjujkMjat mekler, ame kenelwi solwMxMja mekler.

4.ame n2nlerkaja, "zin! majaS tajdZar, enedwizM dZ2f deJdZeje ulbolarnam valzamaja, ras l2Za majaS ZenDer levzemeje, volanaz meJjaf ketSlerjes noGenzerneswimej."

5.ame ziliryf meSkajaja valdZajalara tajdZa, ulbolnamuf mataljatSot valar.

6.ame n2nler, "mat! al MlDa, je al erwi laskaS bel, ame ledZer edZZaNkaja. je manarDawMxMja r2zDe kajas Zarreznezze.

7.zin! tSot zixM erwixMf SirkMjar matkMNwMriz, vazamaja, ame erwixMjMr vMnase ugdazamaj.

8.ame meJjaf ketSlerjes vMnaseT noGenzerkajalar, ras kaja tajdZar valzMklar.

9.ras "babelet" Zennesler, tSot meJjaf erwijes vMnase ugdalar, ame meJjaf ketSlerjes vMnaseT noGenzerkajalar.

Translated by David J. Peterson

(http://dedalvs.free.fr/zhyler/babel.html)

9.G. Text:

The Babel Text in Alurhsa

Alurhsa is the creation of Anthony Harris of Vermont and is only a small part of his imaginary world. For much more on the language and culture of Aluria, visit Anthony's site at alurhsa.org.

1.Ná, ttòsnë zh'óñen ñeveláynû dwi sùlën hályen, ddá vìgeláynû dwi sùlë ¿óv ñevóznáyëná.

2.Ddá vëzhelû, shthálázályën ghel máçisáç, dyárán ghílâ ddeksánthán tye tirá Shínár, ddá geveláynun vá.

3.Ddá dívelùnyun áyáshénÿ, ráyv, ersháyá vóçón, ddá túgròsháyá dyárán. Ddá vóçón kúweláynun kólf senéfón ddá móllán kólf jóttem.

4.Ddá dívelun, ká, vreleksáyá íthlánán vùn tárháyá, teyá beren yáqánô Kálrÿíszán, ddá ersháyá kìvá ólvínÿ fárshán eleván, spé ághálsárrenelyá ás ttòsnënÿ zh'óñenyánÿ.

5.Ddá qíëdelû Áxván pólef sperrâ zh'íthlánán vùn zhë tárháyá ten vrelekseláyná káyár bóyená.

6.Ddá dívelû Áxván, ráyv, lhôñ dwensá zhë ¿áms ddá xónyá dwi sùlën hályen, ddá úmázhën fakályónyá. Kólfe ñeyësán dyáráç feñené ten ïnáqánónyá kályâ.

7.Ká, ándzáláyá ddá vezénáyá dyárs-hályen pólef el ñe vùzùnùnyá ñevësán áyáshéyá.

8.Eref dyárán ághálsárrelô Áxván ghel váç ás ttòsnënÿ zh'óñenyánÿ, ddá lepelun vreleksâ zh'íthlánán.

9.Ddá eref zhë shthevá sódlô Bábel, kálÿ vá vezénelû Áxván hályen ttòsná zh'óñenyá, ddá ghel váç ághálsárrelû Áxván dyárán ás ttòsnënÿ zh'óñenyánÿ.

Translated by Anthony Harris

(http://alurhsa.org/)

9.H. Text:

The Babel Text in Kimva

Kimva was part of the ConlangEvolutionExperiment (http://talideon.com/concultures/wiki/?doc=ConlangEvolutionExperiment).

1.shes gu mitp fok yi kimva ka fi loffaloffa.

2.shes liyley gÿif fontshixka, nashumva i mitsa, kalepfing kasinrasing, ka napische.

3.liyley fish, kalinzrak, gÿidachighng pekxutpekxut ka tugngoxorzeko gÿidapevma. nafok pekxutpekxut, ka natugngona ngu ngindu, ka mwech, ka natugngofa ngu lunggo.

4.nafish, gÿidafing i kex kayifok, ka i xaxsulofsa kafafok sich kakusxasing, ka gÿidachighng ngu kagÿifok, ka xiy ufefpagÿi gu kamitpfing.

5.ka YEF kom fombmogÿika fingghiche ka fesombi kex ka xaxsulofsa, liyley fingna.

6.ka YEF fish, desombi, na-s yi pum, ka gu nafok yi kimva, ngong xiÿghey nasek, yu vakepchina, ka nafuvmviy, nahumikxekxa.

7.kom fombmogÿika ayidafinghiche ka ayidapoy kimva kenofak, kumash nahumwitpu vaf kalimvok.

8.va-s muy YEF fepfeno kamitpfing gu, ka nachimving kex.

9.vaxkup kefofak nga si pabwu, kumash kangugÿising YEF poy kimva kenofak, ka YEF fepfeno fombjika gu kamitpfing.

Translated by Alex Fink

(http://talideon.com/concultures/wiki/?doc=kimva)

[ADDENDUM: From an email from Alex Fink to Don Boozer on the misattribution of this Babel Text: "I've spotted a misattribution, in the case of Babel texts. Kimva is not in fact my creation, but that of Pete Bleackley. I presume the misattribution came about because of the "Descendents" listing on talideon.com/concultures/wiki/?doc=kimva attributing the daughter language kimwa lilyeho to me; the attribution proper to kimva itself is the line saying "PeteBleackley" below that." Please check out the web source for this Babel Text for further information - DB]

9.I. Text:

The Babel Text in Itlani

Itlani is the creation of James E. Hopkins who speaks and writes the language fluently. James holds a B.A. in French and a Master's degree in Philosophy and has a wide range of interests including writing, dancing, poetry, and linguistics. His recently self-published book, Eden's Day, includes poetry in English and Itlani.

1.Shukhrám tá kúlit untár mú sholóva véy mú eypotóva lafiyáva.

2.Véy brinkiyáva ú mashrá tá pirénay dzevyáven, brenduóva díni tá skáan Shinár zhanyáven, véy izá paleyáven.

3.Véy marruvyáven, "Kadimyátay, shevedzovó korunyáti véy vutóva iküirunchyáti." Véy tá shevedzovó résh chendjeynúey lafiyáven véy tá khalmasóva résh indisíey lafiyáven.

4.Véy ruvyáren, "Kadimyátay, mogése shatardjaóva sitagyáti, véy kitsanóva, tá móyto kiína díni tá fridádjan onyázha: komshayóva mogése vataranyáti reshú véyla tá vísan tá kúlit untára rá-kreyifyáti.

5.Rúzay Uramún stinatyávad reshú tá shatardjaóva véy tá kitsanóva shunyátad, kiinovó tá peshsuú sitagávit onyáven.

6.Véy Uramún ruvyávad, "Tá ebón mú onyára khaá véy shéy vút mú sholóva lafiyáren, véy iíd onyára idá kiinóva korúnya mabugyáren; tsórni rahá kiinóva harvolyázhen vútay inutebyízha."

7.Kadimyátay, stinatyáti véy izá vútit sholóva ubikeyyáti, reshú tá eypotóva mutatamág dayáten rá.

8.Chalí, Uramún vutóva izáay véyla tá vísan tá kúlit untára kreyafyávad, véy tá shatardjaóva sitágya spranichyáven.

9.Idakín Babél mishtaratyíra, vár izá Uramún tá sholóva tá kúlit untára ubikeyyávad; véy izáay Uramún vutóva véyla tá vísan tá untára kreyafyávad.

Translated by James E. Hopkins

(http://www.langmaker.com/db/Itlani_Babel_Text)

9.J. Text

The Babel Text in Interlingua

Interlingua is an international auxiliary language (like Esperanto) that began development in 1924 by the International Auxiliary Language Association (IALA) and was published in 1951. Alice Vanderbilt Morris was the primary founder and funder of the project which was headed by Alexander Gode and William E. Collinson. Interlingua was sometimes referred to as “Standard Average European” by Dr. Gode.

1.Nunc le tote mundo habeva un lingua e un parola comun.

2.Como homines moveva se al est, illes trovava un plana in Shinar e establiva se illac.

3.Illes deciva a le un, "Veni, lassa nos facer briccas e cocer los minutosemente." Illes usava bricca in vice de petra, e catran pro mortero.

4.Tun illes deciva, "Veni, lassa nos construer nos un citate, con un turre que arriva a le celoes, a fin que nos pote facer un nomine pro nos e non esser dispersate trans le facie del tote mundo."

5.Ma le Senior veniva a basso vidar le citate e le turre que le homines construeva.

6.Le Senior deciva, "Si como un gente que parla le mesme lingua illes ha comenciate facer isto, tun nil que illes plana facer essera impossibile pro illes.

7.Veni, lassa nos descender e confunde lor lingua dunque illes non comprendera a le un."

8.Assi le Senior dispersava les de illac trans tote le mundo, e illes cessava construente le citate.

9.Que es proque il esseva appellate Babel -- proque illac le Senior confundeva le lingua del tote mundo. De illac le Senior dispersava les trans le facie del tote mundo.

Submitted to Langmaker by Dan Dawes

(http://www.langmaker.com/babel/interlingua.htm)

9.K. Text

The Babel Text in Talossan

Talossan was created by R. Ben Madison to be the official language of his micronation Talossa (which is entirely surrounded by the city of Milwaukee, WI). Madison has said “The Talossan language was created not as an amorphous conlang project for the world. It is not Esperanto. It was created for one purpose and one purpose only: to give a linguistic identity to the Kingdom of Talossa." For more information on Talossa and its language and culture, check out the official site at www.kingdomoftalossa.net.

1.És toct i tzarâ tigñhova viens glheþ és 'n parlançeu común.

2.Quând që os voiatxevent da l'est, os trovevent 'n azaçhár în Shinar, és os loc þavitevent.

3.Si zireva à sieu amíc, "Vetz! Láßetz që noi ládariçadrent ládarâs és lor baqadrent cumplätsmînt." És las ládarâs füvent els cräpsilor për lor, és la cretâ füt la muôltâ për lor.

4.És os zirevent, "Vetz! Láßetz që noi fraicadrent për üns 'n cità és 'n turmeu cün ça moláirâ în el çéu, és láßetz që noi façadrent 'n nôminâ për noi, da cráintschâ që noi estadrent spaperseschti sür la façâ da toct la tzarâ."

5.És Iáhave descendeva për vidarë la cità és el turmeu që els vürs tigñhovent fraichescù.

6.És Iáhave zireva, "Eiceâ, véiçi viens naziun, qi tent viens glhetg, és os en tienent auspicat. Nun niþil serà catxantat da lhor që os cunceptarhent à façarë.

7.Vetz! Láßetz që noi descendradent és loc cunfundadrent lor glhetg, svo að si non auscultarha el glhetg da sieu amic."

8.Aglhôrc Iáhave lor spaperseva dalà sür la façâ da toct la tzarâ, és os ceßevent à fraicar la cità.

9.Për aceastâ raziun a isch nominadâ Babel, cáir Iáhave loc cunfundeva el glhetg da toct la tzarâ, és c'è dalà që Iáhave lor spaperseva sür la façâ da toct la tzarâ.

Translated by C.M. Siervicül

(http://www.langmaker.com/db/Talossan_Babel_Text)

9.L. Text:

The Babel Text in Tepa

Tepa, created by Dirk Elzinga, is an attempt at "constructing" a plausible, vanished Native American language. Traces of the Tepa, Dirk says, vanished with the creation of Lake Powell.

1.huisi leqa sukuuqu, huisi tepa.

2.hukahekahee metapu sinaa kenipa eaqa kitile. hukate yu.

3.huyakkee, hawananpaqana.

4.huhawaqakkassa hanima etiqe ukaiqu kupine. huwaweletii pewalilkatta metasewe.

5.husahu qamana epite hanimaa akasa tukua.

6.huyakee qamana, hasua! isi tukua huisi leqa nequ. huqanani humuqappulpa eqana eamine.

7.wasahu huhawanulu leqane numuhuyu eteppa.

8.hulika metasewe tukua qamana huapupa ekasa hanimaa.

9.huten papele, anulu yu leqa tukua qamana elika yule metasewe.

Translated by Dirk Elzinga

(http://www.langmaker.com/featured/tepababel.htm)

9.M. Text:

The Babel Text in Konya

Konya is an international auxiliary language created by Larry Sulky designed to be easily learned.

1.posen-wi xoxe yo, telaxi tote tenu sile tokun-moti mune.

2.lawa, suki xoxe xon-ken-yu faisi ye tufu xon-xemapi lun-yo Xinarya ye kepu son-wi.

3.lawa, kusi toku tun-yo failen-sefi kayu "min-min-wi tepu fetu ketaten-peti ye sexen-kusu fine xon-wi" wo. lawa, kusi lilu lone ketaten-peti lono peti ye tauli lono petin-tauli.

4.lawa, kusi toku kayu "min-min-wi tepu fetu xiti wa ten-yo kaipasi, yo lelen-toxu saili wo, leso min-min-wi tepu lan-kenu suki tote ye tepu lan-pefu nin-ye tun-yo telaxi tote" wo.

5.naye, Sailin-punin-ya xain-yu saili leso sinu xiti ye kaipasa, yo suki fetu son-wi.

6.lawa, Sailin-punin-ya toku kayu "suki tote wa sukin-seti, yo toku lilo tokun-moti mune wo, taye kusi kaimu fuxu fetun-wi tise, ye taye fetun-wi tole, yo kusi sepu wo, pan-male wa nolo kusi" wo.

7.kayu min-wi sepu ken-yu telaxi ye pan-fun-pimen-yu tokun-moti yu kusi leso kusi pimen-lolu nin-ye failen-sefi wo.

8.taye Sailin-punin-ya pefu kusi xain-yo lun-tisen-wi tun-yo tote yu telaxi ye kusi kailu fetu xiti.

9.taye noli nemu xiti tuso Bebalya xemo Sailin-punin-ya pan-fun-pimen-yu lun-yo lun-tisen-wi tokun-moti yu telaxi tote. lawa, Sailin-punin-ya pefu kusi xain-yo lun-tisen-wi tun-yo telaxi tote.

Translated by Larry Sulky

(http://ca.geocities.com/handydad/konya/konya-babel.html)

9.N. Text:

Babel Text in Kēlen

Kēlen is the language of the Kēleni, inhabitants of Sylvia Sotomayor's conworld Tērjemar. The language is an attempt at constructing a language with no verbs, thus violating one of Greenberg's Universals. The conlang was the topic of Sylvia's talk at the second Language Creation Conference.

1.ielte la anmārwi pa antaxōni ān tēna;

2.il ñatta jarēþa rūānnie il ñatta jamāes japōññe sū jekiēn xīnār il aþ ñatta āke jamāramma;

3.ē teteñ ien hēja ñanna jacālmi jajūti nā aþ ōrra ñatta ancālmi to ankīþi aþ ōrra ñatta ancērri to anhērmi;

4.ē teteñ ien hēja ñanna jamāonre pa jakōnōr ja ñi jōl rā anīstīli; ē teteñ ien hēja ñanna lewēra tō tūaþ wā ñi ñēim makkepōlien rā anmārwi āñ pēxa;

5.il aþ ñi rā āke ā λi ārōn tō sema mo sarōña jamāonre pa jakōnōr ja ñatta ōrra;

6.il tamma ien ē ñi mēli mānīki ī la sāim antaxōni ān tēna ī la jāo jānne jakāe ja ñatta;

7.il tamma ien rēha ñatta janahan ja ñi jaþēŋŋe cēja lā;

8.il tamma ien ē ñi liēn rā āke tā aþ ñalla anwaxāon tō tūaþ ñi anxiēna ankewōra nīkamma sāim cī;

9.ē ñamma jāo ā λi ārōn ī ñamma sāim makkepōlien rā anmārwi āñ pēxa ī ñamma jamāonre anlāīke ankewōra; tō jāo sete sawēra λi waxāon tō ōrra ñamma anwaxāon antaxōni tēna sū āke ā λi ārōn;

Translated by Sylvia Sotomayor

(The Kēlen Babel Text can be accessed by typing cache:www.terjemar.net/babeltext.php into the Google search box.)

9.O. Text:

The Babel Text in Wasabi

Wasabi was a collaborative conlang venture undertaken by a class taught by David J. Peterson that examined the creation of pidgins. For a detailed look at the development of Wasabi, check out dedalvs.free.fr/wasabi.html.

1.Yasa ukali saya anu alima nala.

2.Si lamu amasu sami ala si siya numa niki isana kunayu si Shinar, aki wima isu.

3.Yasa alima anu si ika, "Wani kana nusika puma samapu aki si kusasi." Puma yumu nusika puma, alasa ukali yumu liwika.

4.Aki alima: "Niki! Wani pila amasu wima kunayu wa pika kunayu, ikala nali, wani ana wani amasu sami, unu lusa yumu wani unu liwika si yasa ukali."

5.Sika si nali niki ukali yata amasu wima kunayu wa pika kunayu malika sika pila.

6.Sika si nali alima: "Yata! Anu liwika kunayu yasa wa anu alima nala, ya aki pila wa unu yumu numa.

7.Niki! Wani niki si ukali, wani sunati nala, si yumu aki unu kisa ika sami alima.

8.Sika si nali unu liwika aki si yasa ukali, aki numa unatu si amasu wima kunayu.

9.Si ya yumu aki tasi ana Babel, yumu isu sika si nali sunati nala si yasa ukali, si isu sika si nali unu liwika aki si yasa ukali.

Translated by Mari Bandoma, Deise Benítez, Allison Buckley, Pablo Cabrera, Marc Callado, Patrick Chan, Charles Chang, Sarah Choi, Lizzy Ghedi-Ehrlich, Julie Gutiérrez, Norma Guzmán, Helen Khlystova, Jason Lin, Tom Nosewicz, Miriam Ochoa, David J. Peterson, Chris Ramiro, Michael Rivera, Adam Simpson, Amy Soong.

(http://www.langmaker.com/db/Bbl_wasabi.htm)

Haagse Trekvliet bij Station Hollands Spoor in Den Haag (136FJAKA_3234) by Janko Hoener

4 1

Title in other languages:

Deutsch: Der Kanal "Haagse Trekvliet" nahe des Bahnhofs "Hollands Spoor" in Den Haag, Niederlande

English: Channel "Haagse Trekvliet" close to the station "Hollands Spoor" in The Hague, The Netherlands

English:

Welcome and thank you for being here! This image forms part of a collection of photographs of moments on Planet Earth.

If you enjoy this work and want to support me financially, I’m glad to receive your donation via Paypal: paypal.me/jankohoener

If you intend to use this picture for your own purposes, please credit me with the following attribution line: Janko Hoener / CC-BY-SA-4.0. This is required by the license terms. A link back to this page and informing me about your usage via FlickrMail is appreciated.

Deutsch:

Willkommen und vielen Dank, dass Sie hier sind! Dieses Bild stellt Teil einer Sammlung von Fotografien von Augenblicken auf dem Planet Erde dar.

Wenn Ihnen diese Arbeit zusagt und Sie mich finanziell dabei unterstützen möchten, so freue ich mich über Ihre Spende via Paypal: paypal.me/jankohoener

Wenn Sie dieses Foto für eigene Zwecke nutzen möchten, geben Sie bitte Janko Hoener / CC-BY-SA-4.0 in der Bildunterschrift an. Dies ist per Lizenz gefordert. Über einen Link auf diese Seite und eine Benachrichtigung über die Nutzung via FlickrMail freue ich mich.

language blooms by amy rice

Enamel, Acrylic, Antique Love Letters

36” x 48”

2012

sold

springtime daffodil by Margret Maria Cordts

14 12

The lonely pagoda - Three Gorges - China by Nino H

3 22

A pagoda is the general term in the English language for a tiered tower with multiple eaves common in China, Japan, Korea, Vietnam, Nepal and other parts of Asia. Some pagodas are used as Taoist houses of worship. Most pagodas were built to have a religious function, most commonly Buddhist, and were often located in or near temples. This term may refer to other religious structures in some countries. In Vietnam, pagoda is a more generic term referring to a place of worship, although pagoda is not an accurate word to describe a Buddhist temple. The modern pagoda is an evolution of the Ancient Indian stupa, a tomb-like structure where sacred relics could be kept safe and venerated.[1] The architectural structure of the stupa has spread across Asia, taking on many diverse forms as details specific to different regions are incorporated into the overall design. Arniko, the famed architect of Nepal, is widely believed to have taken this architectural form to other parts of Asia, leading to the development of the pagoda design unique to China, Japan and the rest of the continent.

Source: Wikipedia

Interesting 50 ||| China set

Language of Passing by B. R.

Washington D.C.

Language Laboratory at Auckland Grammar School by Archives New Zealand

3 1

Title:

Schools - Secondary - Auckland

Publicity Caption:

Language Laboratory at Auckland Grammar School.

Photographer:

G. Riethmaier (R24768339)

collections.archives.govt.nz/web/arena/search#/?q=R24768339

June 1970, Auckland

Reference: 24768339 AAQT 6539 W3537 104 / A93774

Sign Language by Ian Fichman

aka: HANDS

nickel & brass-plated steel

6"H x 4"W x 4"D / 3 lbs ea

2016

Language by NatalieMaynor

1 1

Language barriers are a big challenge. Stockholm, Sweden.

Walton’s Polyglot Bible, Volume 1, 1654. Pages showing text from the book of Genesis in multiple languages / Bible polyglotte de l’évêque Walton, volume 1, 1654. Pages montrant une partie du texte de la Genèse en langues multiples by BiblioArchives / LibraryArchives

Title / Titre :

Walton’s Polyglot Bible, Volume 1, 1654. Pages showing text from the book of Genesis in multiple languages /

Bible polyglotte de l’évêque Walton, volume 1, 1654. Pages montrant une partie du texte de la Genèse en langues multiples

Description :

Bishop Brian Walton’s six-volume Bible, published between 1654 and 1657, contains nine languages including Hebrew, Syriac, Arabic, Greek, and Latin. This copy is in a 19th-century gold-tooled purple leather binding by the celebrated British bookbinder Robert Riviere. /

La bible en six volumes de l’évêque Brian Walton, publiée de 1654 à 1657, contient neuf langues, notamment l’hébreu, le syriaque, l’arabe, le grec et le latin. Cet exemplaire du 19e siècle vient dans une reliure en cuir repoussé mauve et dorée du célèbre relieur anglais Robert Riviere.

Creator(s) / Créateur(s) : Brian Walton

Date(s) : 1654-1657

Reference No. / Numéro de référence : OCLC 1006898114

bac-lac.on.worldcat.org/oclc/1006898114

Location / Lieu : London, England / Londres, Angleterre

Credit / Mention de source :

Brian Walton. Library and Archives Canada, London : Imprimebat Thomas Roycroft, 1654-1657, Polyglot IMG_6663 /

Brian Walton. Bibliothèque et Archives Canada, London : Imprimebat Thomas Roycroft, 1654-1657, Polyglot IMG_6663

English language proficiency in England and Wales by Office for National Statistics

The 2011 Census included questions for the first time on English language proficiency for those who had a main language other than English. For residents who lived in Wales, the English category included those whose main language was Welsh.

The latest analysis from ONS has looked at how proficiency in English varied across the different main languages spoken, how health related to proficiency in English and looked at the proficiency of 3-15 year olds across local authorities in England and Wales.

www.ons.gov.uk/ons/rel/census/2011-census/detailed-charac...

Old News .Jesper Fabricius // from the Emergency Room library by Thierry Geoffroy / Colonel : Artist

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the EMERGENCY ROOM LIBRARY collect materiel that can interest the students from the ACADEMY OF EMERGENCY ART back to www.emergencyrooms.org/

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December 2004 : "Old News" Jesper Fabriciuseditor freelance curator Copenhagen .2005

press relaéase from the Pork Salad :

Old News: Los Angeles Contemporary Exhibitions (Los Angeles, 29. June-11. September 05), Dunkers Kulturhus (Helsingborg, Spring 2006) and cneai = le des impressionnistes (Chatou, Fall 2006).

A project about the media and recycled news. The articles are be cut from newspapers or magazine in the language of the artists choice. Participating in Old News Volume #1 / 2004: Jakob Kolding (Denmark) / Loke Fowler (Scotland), Emily Jacir (USA) / Cesare Pietroiusti (Italy), Tercerunquinto (Mexico) / Erick Beltran (Mexico), Tania Bruguera (Cuba) / Jessica Almy-Pagan (USA), Alfredo Jaar (Chile) / Mauricio Arango (Columbia), Carolina Caycedo (Columbia) / Andrea Riviere (Columbia), Julie Ault (USA) / Stephan Pascher (USA), Sabah Naim (Egypt) / Mohamed Able (Egypt), Sam Nhlengethwa (South Africa) / Velaphi Mzimba (South Africa), Rivane Neuenschwander(Brazil) / Cao Guimares (Brazil), Takuji Kogo (Japan) / YOUNG-HAE CHANG HEAVY INDUSTRIES (South Korea) and Jesper Fabricius (Denmark) / Camilla Nørgård (Denmark)

At Los Angeles Contemporary Exhibitions the following artists will participate with new clippings: Andrea Bowers, Kaucyila Brook, Mari Eastman, Morgan Fisher, Sharon Hayes, Marc Herbst, Elliott Hundley, Mary Kelly, , Laura Owens, Ed Ruscha, The Center for Land Use Interpretation, Lincoln Tobier Pae White.

There is nothing new about Old News

"There are 4,000 holes in the road in Blackburn, Lancashire, or one twenty-sixth of a hole per person, according to a council survey. If Blackburn is typical, there are two million holes in Britains roads, and 300,000 in London".

This was what John Lennon read in Daily Mails Far and Near column on 17 January 1967. Lennon transformed the news into the last verse of the song A Day In A Life, the last song on The Beatles 1967 album Sergeant Peppers Lonely Hearts Club Band. Reading about the 4,000 potholes in Blackburn, Lancashire, may start you thinking about the flood of information that is constantly printed and possibly read by millions of people around the globe. You may begin to think about the amount of information that is accessible to an individual. Read, unread, understood, misunderstood.

Old News is a project about information and media.

In Old News you will find images and articles selected by 24 individuals. It could have been 24 farmers, dental technicians or real estate agents choosing the articles and images, but the information in Old News was selected by artists. Starting in January 2004, I invited one artist a month and continued to do so for twelve months. Each invited artist was asked to invite a fellow artist to participate and both clipped four articles or images (possibly one every week) from news sources s/he read during the designated month. All articles appear, as they were sent to me. Some have been reduced in size, due to the size of the original clipping, but otherwise they have not been edited. A few artists have culled their articles and images from webnews sources, some have re-worked them graphically, and that is how they are shown here.

It is still true that the media now form an integral part of reality effects by creating a media-oriented vision of reality that contributes to creating the reality it claims to describe. Patrick Champagne: The Weight of the World. Social Suffering in Contemporary Society, Ed. Pierre Bourdieu et al., Stanford University Press, 1999.

When I first started thinking about Old News, I thought about how news, newspapers and information influence my life. How I select my news sources and how information can be manipulated in the media. I thought of how I would react to my own Old News request. Would I read and look at the daily paper differently? While you read this, you might think about what you would do.

I was curious how 24 artists would react to my request and make their selections. The artists approached the Old News project in a variety of ways. Besides the 24 artists clipping articles, I asked the artists John Miller and Joachim Koester to write short essays for the cover of the premiere issue of Old News.

News and newspapers have been used in many different creative processes long before Lennon discovered the 4,000 holes. Recycling news articles, headlines, images and using information from the print media were at the core of visual art in the 20th century. The expressions are many and varied from intervention, incorporation, appropriation, reproduction of news to self published newspapers and montaged newspaper fragments.

Many artists, writers and musicians have inspired me in my research. I would like to mention Sylvan Hoffman and C. Hartley Grattan's book News of the World, a History of the World in Newspaper-style (1953), On Kawaras I read (1966 to the present), the news paper insert in Dead Kennedy's album Bedtime for Democracy (1986), Tom Lehrer's That Was The Year That Was (1965), Ken Loach's segment from the film September 11 and Guy Schraenen's exhibition Kunstzeitung/Zeitungskunst about the history of artworks in and around newspapers. I looked for, but regrettably never found, Aleksandr Mosolov's Four Newspaper Advertisements (Chetyre gazetnyh obyavlenya) a 1926 composition inspired by real advertisements in the Russian newspaper Izvestija.

This is the first issue of Old News. There are more to come. The Old News project will also be presented at different exhibition venues and take on many different shapes and forms.

If you would like to contribute to the Old News archives, send your articles or images to: Old News / Jacob Fabricius / Dannevirkegade 2, 1th / DK-1763 Copenhagen / Denmark. Please, remember to clip and submit date and news source along with your name and address. Thank you.

The Impossible Real, The Danish Pavilion, Venedig Biennalen 2005

Sanne Kofod Olsen (curator) and Jacob Fabricius (co-curator/editor)

Artists:

Eva Koch, Joachim Koester, Peter Land, Ann Lislegaard and Gitte Villesen

back to www.emergencyrooms.org/

Away From Reality Part 1: Agony (Part 1: The Dawn of a New Hero) by Kaleigh Guess

ATTENTION: There is very strong adult themes such as rape (I am trying to make people more aware family and child rape ), guts, language, and everything else under the rainbow. So here, don't say I didn't warn you. Also this is in its editing stage so point out any grammar mistakes.***

It is normal to think your life is insanity; even if it is not. It is normal to feel alone, but there is always somebody with you. It is not normal to break away from everything else when you get sucked into a portal-monster-thingy, and then travel thousand years into the future in a weird land. I learned that my home, Eve City, was destroyed a thousand years ago by a thing called Envy. Basically, I got sucked into this thing and now I am a thousand years into the future. Oh great. Now I have to learn about these new people and their new beliefs. I just want to go home.

Well, I’ve been stuck in this little town named Basil for two entire boring days. I got to know everybody here expect that derfecter girl, I thought her name was Yuko or Yuki or something like that, who was always inside the temple. She was all of the people’s hopes. They say if we hear her prayer song thing when outside the temple she could continue her journey to become a dumbldorian and then dumbldorians can defeat the evil monster Envy. “Tyler, come on you sleepy head get up!”

“Fine,” I responded to Wilden’s request. Wilden was a player on the local basketball team in Basil, and his team always won. But, I figured out that his younger brother just died a couple months ago because he was attacked by Envy because he was one of the warriors who protected South America with all his might. Yet, I did not know what the warriors were called.

“You aren’t up yet!” I hated that he kept annoying me to get up when it was only 6:30 in the morning, and I usually woke up at 1:00 in the afternoon. So, I always told that to Wilden before this, but he would never listen to me.

“I’m getting up, gosh!” Then I just forced myself to jump out of my comfy bed and my feet touched the ice cold ground. It felt kind of good, but now I was freezing my butt off.

“Get ready because...well because you need to because it is daytime.” He really didn’t need to tell me that because I already knew that. Well I was already because I didn’t have time to pack anything before I got stucked into Envy. “And, here is a new outfit because you were wearing that outfit for a really long time.” Wilden gave me a new outfit, and it was hideous, and he was also wearing it because it was his team uniform for basketball. Yellow jacket shirt thing and black skin tight shorts with a wacky design on it.

“Okay, can I be alone to change?”

“Alright,” he said while he left the room. Right then I just wanted to go back home to Eve City, back home. Back home I was a semi-famous actor in a t.v show named UnDead, and my character’s name was Mack. Now I knew that would be pointless in my new life. So, I changed after I was thinking a while about my old home and Mack McDonald.

“I need to get back soon or who knows what will happen...” After that, I opened the door to go outside. Who knew what awaited outside the door of density. But, it made my life change forever. It made me think about things more.

“Yuni, it’s her prayer hear it! HEAR IT!” A little girl pulled on my shorts signaling me to come with her to see the derfecter. The thoughts in my head said that this girl would be just a geek that would be dead in the first episode of UnDead. The girl was looking at me with such innocence.

“Alright, alright, I hear it.” She started to pull me over to the Town Square. I wondered where were her parents at this time. Of course I knew her because her name was Suki and she was the youngest of five children. Which that was weird because I was also the youngest of five children. But, my eldest sister, Jenna, disappeared ten years ago, and nobody knows what happened to her. I hated her. Then my father disappeared, Jack, five years later. I hated him also. Now I was missing, but the city was destroyed and the rest of my family probably was dead. Crybaby, that what them two always called me. They were right.

“Come on, Tyler!” Suki started pulling on my shorts again, so I decided to go with her. She was smiling. She was so happy that it made me happy inside. But, I still wasn’t that excited because I still thought this girl would be a stupid geek that was also an attention whore who wanted a boyfriend that had a weird bowl hair cut. Turns out I was wrong. Never judge something until you know what it is or you would be sorry; I learned that lesson the hard way, the very, very hard way that was well very hard.

We finally made it to Town Square where the derfecter was supposed to be. I didn’t see anything but a bunch of townsfolk standing there watching something that I couldn’t see. “I am proud to finally reach the name of dumbldorian. I will follow my mother’s path to defeat Envy and make this world peaceful once again!” I still couldn’t see Yuni’s face because of the big crowd of people.

“Oh, my god! This is so awesome, Tyler! I can’t believe this is actually happening. happening right now. We’re listening to Yuni give a freaking speech!” Suki yelled. This girl seemed to overreact to hearing Yuni--she did hear her talk everyday besides the last two days.

“I know, kid, I k-”

“The world will experience peace once again, and everybody will be happy. Envy will be defeated once again!” The crowd proudly clapped, and I still couldn’t see her face. I still thought she was just another attention whore, still.

“Now thou shall bring’st fourth a dumbldorian magician. An apprentice of Gandalia himself. A Renaissance Woman. Thee art thy best in all of the town. All of the land. All of the universe and life as we knowest ith. Thy is..... the one and only magista unicron...Yuni!!!! Now she shall perform thy traditional spell dance of Yunidfgkgc, thy first person to defeat Envy.” Now I thought was she, and was about to do one of those weird ballet dances only geeks did when they were forced to by their geeky parents. But, I was once again wrong. I always seemed to be wrong about everything then, but I was also naive back then.

“Alright Sir Hootsalot,” she responded. I still couldn’t see her face or clothes or anything. “Oh Madame Andrea you came!”

“Of course, I am one of your protectors. I was also your dad and mom’s protector. You know that I will never leave your side or the side of anybody else in your family. Elder Kirami is also here but you know he is way too shy to show his face here. I believe Commander Luka is in the crowd with her husband Captain Wilden.” Gosh, this Andera girl sure loved to talk. Then I heard footsteps, and a women I didn’t know exited Town Square, Andera. Her hair was red and short and her face was covered by her black cloth.

“Cool! Andera came! She is so cool but she will NEVER show her face to anybody!” Suki tried to run to Andrea, but I stopped her. Now I just wanted to know how Yuni looked like, but, once again, I couldn’t see her. So, I forced my way to the front with Suki. Then that was when I saw her face for the first time. Her hair was a color of a raven and so were her eyes and lips, unicron have naturally black lips, and her skin was like snow. The outfit she was wearing was a navy blue dress with glitter splattered all over it.

“Wow,” I whispered to myself.

“Ain’t she pretty, Tyler, I always thought was pretty.” The girl’s lips and eyes were big because she was a combination of a person and a unicorn, and all unicorns have big lips and eyes for some reason unknown. But, then she started dancing.

“Oh my god.” Everybody was in wow when Yuni started to float, and when magical balls started to surround her creating every color of the rainbow. She then created water out of thin air, so she put it in the ocean which was nearby. This dance took hours, but every moment I was in awe. It wasn’t because of the things Yuni was doing, but it was because of her beauty.

“I love it when I see this.” Suki told me that when I was staring at Yuni’s performance. “I knew you would like it too. It is just pretty looking at Yuni do this.”

“Yes, it is.”

“This is why I love it when people become powerful because I get to see them do this.” Yuni was still dancing in the beautiful afternoon sky, and it was 1:00. When things were normal this was when I would wake up to start my day because filming always started at 6:00 for UnDead. It was near the season finale I remember, and it was getting epic, which was a bummer because I would never figure out how it ended.

Hours later:

The show stopped, but I didn’t want it to stop. But, it was starting to get dark out, and that was when people were scared and hid in their homes. When Yuni got off the stage me and Suki ran to talk to her. “YUNI, THAT WAS AMAZING!”

“Well, thank you Suki,” she answered with a voice of a perfect angel. I loved her voice, her everything.

“You’re welcome! I am so sorry Rikku couldn’t come because she would enjoyed it. But, she joined the Ali Vran with dad and Andru.”

“I’m sure she-” A plane then landed in the middle of Town Square because all the other people were at their homes watching for Envy. Three people stepped out of the aircraft, one of them running towards us. The other two were just walking.

“OH MY GOD! Suki you grew up so much! I can’t believe you are seven because you are getting so big! Do you miss me?” The girl picked up Suki and tossed her in the air after hugging her.

“Yes I do, Rikku!” This girl had a cheery feeling around her. Her blonde hair was exactly like Suki’s, and well they looked exactly alike because they both also had tan skin and green eyes.

“Oh brother and pops are coming. They are tired after a long day of treasure hunting...OH MY THERE IS FINALLY SOMEBODY ELSE WITH BLONDE HAIR! Who is he?” She was clearly talking to me. Well, I knew this town enough to know that Suki’s family and I were the only people with blonde hair in the town Basil. It was annoying that everybody either had red, black, or brown hair in this town; I felt alone with my super blonde hair.

“Oh, hey Suki how’s my girl?” Suki came running up to a man who also had blonde hair, and the man next to him looked exactly like her. Tan, blonde, green. Seems like that all that family has those things in their appearance.

“Oh hey cuz, and hey sis,” the other man greeted. So, Yuni is Rikku, Suki, and Andru cousin...okay, they looked nothing alike. I didn’t know the other two siblings because they were always at home because they were sick or injured or something. They went to close to Envy when they were doing their pickup jobs at the park in Sentra Faira and were lucky they didn’t die painfully.

“Guys this here is Tyler Fern. He is from Eve City-”

“Wait, Suki Eve City was destroyed by Envy thousand years ago,” Yuni interrupted.

“Yeah, Yuni. Um, he is from a thousand years ago. Yeah,” Suki answered.

After that:

Because Andru, Rikku, Yuni, and Pops heard that I was from a thousand years ago they took me to Commander Lucka’s place to talk about it because it was weird. I finally arrived at Luka’s after watching Yuni all the time. We walked there, and I didn’t know how much time it took; if I had to guess it probably took thirty minutes. “Well, here is her place guys.”

“Knock on the door, Yuni,” Pops commanded. So, Yuni did, and Wilden answered it. I knew they had a little three year old named Violet, and I saw her playing with a teddy bear and a moxie girl.

“You are welcomed. Come in please.” We came into the house, well mansion thing. It was super huge and gothic. I guessed Lucka liked dark stuff because Wilden said she did a little while back. “What do you want?”

“We want Luka and Tyler to talk in private about...you know what probably.”

“About him being from a destroyed city called Eve. Let me get her.” He walked up the stairs to get his wife, and I waited with the others. Of course, I passed the time by looking at Yuni, nobody seemed to notice. Okay, I had a big crush on her. Somebody call the love police.

“Here I am. Tyler come over to my workroom.” Luka had black hair like Yuni and river blue eyes. Her baby looked a lot like her, but the child had Wilden’s facial features.

We, Luka and I, entered Luka’s workroom:

It was like one of those places that you go to get your hands read or cards picked or whatever else, told your future. “Sit down, Tyler. Anywhere, but the big purple seat.” I sat down in a blue seat, and it hurt my back it was very uncomfortable.

“What are we doing?” I asked Luka.

“Talk about your life. Talk about your family. Talk about anything you remember about Eve City. Talk about it now.” So, I told her about my childhood about my family and job and Eve City. “Now what about this place?”

“Um-”

“Don’t worry I won’t be offended about anything that you say, freaking anyTHING.” I didn’t trust this girl enough to tell her what I really thought. I didn’t trust her enough to tell about my feelings for Yuni.

“It’s fine, but I sure miss my home.” Gosh, I could've told her my real feelings; I could’ve I hated my place to my guts. The only reasons I still want to be in this place is Yuni; she was HOT with her revealing dress on.

“You’re lying, I can tell. You like Yuni, and you hate this place to your guts and want to get the h*ll out of here. Also you don’t trust me enough to tell me this type of information.” How did she know that, I wondered. “I can read minds you know, Tyler. I should’ve told you that.”

“That’s kind of creepy.”

“I can focus on one mind, and gather all the info I need, and then leave at will. Why do you think i’m so good at this? I could even read multiple at the same time.” Oh great, that's just freaky. No matter what she could read my mind and know all my dirtiest secrets I tell nobody. Looks like I got to learn how to trust her, I told myself. I needed to learn to have a better life in this new place.

“Well, can I go now?”

“You can go now or learn the truth that even I don’t know,” Luka answered. So, I went out the door thinking that this was a complete waste of time. Then Luka came out also. “I have to tell you something!”

“What?”

“You can come one of her protectors, you know? It would make you both happy if you joined her team,” she whispered so nobody else would hear. I didn’t think I was up for the job, but I accepted anyways by nodding my head. “Plus, something inside me tells me that you are in great danger that you cannot escape no matter what you do.”

“It is probably nothing, Luka.” But, she looked really serious when she said that I was in danger, and I should have listened to her more often because that would have solved many problems.

“You’re wrong, Tyler, you are in serious danger. That’s why Wilden and I are coming with you and Luka after the finals in basketball. Maybe you can come see the game?” Luka started to walk away to where the others were at. I knew she knew something I did not.

“But, Luka, who would take c-”

“Emmett, our friend, will take care of Violet. Now go home, Tyler. The finals for Wilden are tomorrow and he needs his sleep. You and your friends also need to go, and I will inform Yuni that you are coming with her.” She then continued her walk to where the others were at, the living room. I decided I can go because Luka was taking care of business for me, and I was tired because I wasn’t used to this type of stuff happening to me. Because, for the whole day I was standing up while I usually did nothing but act back in Eve City.

“Okay.” But, I had my doubts about leaving because I wanted to know what the complete truth was; I knew that it was too late to go back now. There was no turning back.

I went outside:

The sky was eaten by darkness and stars. I guessed that it was about 12:30 A.M. It was a new day, and no wonder Luka wanted me to go. The stars reminded me about Yuni’s eternal beauty, she was even more stunning than the stars themselves. “Tyler, wait up!” When I turned around I saw Yuni running towards me. I then wondered if Yuni could read my mind, probably not. But, it would be weird if she could.

“Okay,” I responded. That word seemed to be my response for every question that night. She caught up to me.

“I hate the dark, it reminds me of the Shade.” Even though she was complaining I still liked the moment. For Pete’s sake, I just learned something new about her. “But, I hate Envy even more. I will stop at nothing to stop that monster once and for all.” She stared into my eyes. Something then destroyed that moment.

“YUNIE, WAIT UP! DON’T WANDER ALONE IN THE FREAKING DARK NIGHT!” Rikku came sprinting down the path. She just had to ruin that moment, didn’t she? Her blonde hair was bouncing around like a ball being played by four year olds. “Look I found a sphere; a sphere that looks unique!” She took out a red shining circular object from out of her ball. “I wonder what’s in it and why it is so hot.”

“Me too. Play it, Rikku.” Yuni walked over to where Rikku was standing, and so did I. When Rikku squeezed the sphere it started to show a movie-like footage. I was standing there in awe because it was beautiful, but I still did not understand how a crystal ball thing can play a movie when it was just a normal sphere.

It was showing a man with a girl that looked a lot like Yuni less the uber-hotness. Everything was a reddish color, so you couldn’t tell what their hair, skin, or eye color was. They were warning the viewer about a thing they called Tusan, Nathan’s slave. Then they explained that when Envy is defeated it gets reborn by feeding off a host of a random person that was nearby Envy when it gets defeated, and the person hosted will technically turn into Envy without their free will. Just because Tusan, Nathan, was playing with the strings with a monstrous thing.

“What the! Mom...dad! Why didn’t you tell me this earlier,” Yuni yelled at the top of her lungs. After that, she began crying. Tears were flowing down her cheeks like they were rivers. She reminded me how I used to be ten years ago, but I was still like that now. Just nothing bad happened to me lately. “Tusan...I have to start my journey now to avenge my parents!”

“You promised Wliden you would go to the final, Yunnie. Plus, Andera and Kirami aren’t here. We will all meet at the finals, and then we can go on the journey altogether as one excited group.” Rikku put her hand on Yuni’s shoulder and wiped the tear off of Yuni’s face. Yuni stopped crying, looking at her cousin. It surprised me that they were COUSINS, Rikku wasn’t even a unicron.

“I just can’t believe my parents would hide something that big from me, their own daughter. We used to tell everything to each other.” Another tear went down Yuni’s amazing face. She once again started to cry. Crybaby, that word hunted my head. Forever and ever and ever. At least I was not the only crybaby in that cruel world.

“We have to go home, guys, it’s getting late,” I commanded. Yuni grabbed my hand.

“My home is the temple.”

“No, Yuni you can stay with me. You know where I live right, Tyler, right? Come on we have to go!” Rikku ran leaving us behind in the darkness. If she ran off in our journey, I wondered, would she do it for a good reason? I put that thought out of head, and then started walking.

“So you are from the infamous Eve City?”

“Yes.” I was a little annoyed about why she asked me that freaking annoying question. Didn’t Wilden tell her he found me on the bench unconscious, laying there all wet and sandy. He brought me back to his village to see if I was alright, and he discovered that I was from thousand years ago somehow. Like, I didn’t tell him, yet then I remembered Luka could read my mind. The girl with a man’s name could read my mind.

“How was it there? I heard they had tall buildings everywhere with lights all over the place with a stadium that shined like the sun along with a huge movie studio.” She let go of my hand. “And, they did this!” Her hands went up in the air, yelled like a fan girl, and she smiled. “I wished we did that.”

“Yes.” Now I was answering everything with yes. The basketball stadium there was the brightest thing I ever seen in my entire life. All the seats were filled when the people there were rooting for the team that they liked. It was loud. I lived near to it, and sometimes I couldn’t go to sleep at night because how loud and light the stadium was. I will always remember those sleepless nights filled with stupid people.

“It is very different now, isn’t it?”

“Yes.”

“You say yes to everything don’t ya?” she questioned me. Yes, that was my word of the night.

“No, I don’t say yes to everything.” All Yuni did was giggle. Well, I don’t know why she giggled, but I loved her giggle. It was one of those innocent types of giggles that were super high. All unicrons had that type of innocent laugh. I knew this because I read a book on unicrons. I didn’t know everything, gosh, I was a normal seventeen year old boy.

“I thought so, come on we have to go to Rikki’s house or she is going to freak out. You never want to see her freak out, EVER. Rikku gets freaking insane when she does.” Then we started to walk once again. Yuni was still more beautiful then all of the bright stars in the sky. But, something seemed wrong with her; it was probably because her parents hid that big secret from her and she was depressed about that.

After getting home:

My bed was calling for me because it was almost 1:oo in the mourning. Only five hours of sleep, crap. So, I went to bed because I didn’t have any pajamas to sleep in. The bed felt compty. “Time to go to bed.” I closed my eyes.

Five hours later:

I woke up, and somehow I was on a boat that was on the water. “Where am I!?” I screamed when I opened my eyes.

“A boat...oh no. Stay there!” I saw that Luka was the one with me, and though a small window I saw Envy, I could point out that giant circle thing with a face from anywhere. That freaking cloud monster thing was coming our way. We had to go. For some reason I got out of bed, I didn’t listen to Luka. I needed to check if Yuni was okay because I knew she was here. And, I saw her, standing on the deck.

“Help me, guys! We have to keep this boat floating or we all will die. Come on!” Recognizing that it was Yuni, I ran out of my room. Yuni was right there with her wooden staff. She had a red shirt with glitter on it and jeans.

“Yuni!”

“Tyler, help me here. Do you have anything to fight with?” Wilden then ran up to me with a sword. He put it the weapon in my hands, and ran off. Yuni nodded her head while I noticed her black hair was in a side ponytail.

“How can I help you?” It felt weird that I had a sword in my hands. The only sword I ever held before that moment was a fake sword for my television show UnDead. The blade was sharp, it was heavy, I could kill something with it. Then I looked up; Envy was still there, laughing at us ants with silence. Wait, that made no sense.

“We have to get away from Envy or he will kill us all. Plus, I don’t have the powers to kill it yet.” She started to rise up her staff. After that, she rose it above her head and she summoned a dragon. It was red like her shirt and beautiful like her. “But, just in case, we have to get ready to fight this thing. Come on, Fira, we have to do this!”

“Alright!” Luka came. The look on her face told me that she was angry, probably because I ignored her simple demand. Envy was getting closer and closer to the boat. Any second he would of been on top of us, overpowering the puny humans on board.

“Hold on,” Wilden demanded. The boat violently turned around in circles. The fast circling motion was like a ride in an amusement park people threw up on. Rikku was hoping tightly on a rope looking a little green.

“We are going to make this, we are going to make this.” I kept telling myself that over and over again. I thought it was the end for me. But, I looked over to Yuni. Even then she was simply stunning, even though she was about to throw up with all the spinning happening.

“Yeah,” Yuni answered. Her hands were holding onto the side of the boat. The wind made her ponytail go out of her hair and now it was down. I liked it better when her hair was down. Yuni slowly inched to me and held my hand. If I died I would die happy now. Our heads were together, but I didn’t know if she liked me or not.

“Yes.” I wanted to kiss her. I knew she wouldn’t like that because we just meet yesterday afternoon and she probably liked things to go nice and slow, not fast. The urge, it was so overpowering. Luckily, I fought the overwhelming urge to kiss her lips. The wind was fierce because Envy was close, and now we were stuck in a circular motion of the joy ride. We would be that way until we were too far away from Envy to make its random wind powers ineffective to us. The monster was coming closer and closer to us; it was time to play that legendary Jaws movies music. My final moments were about to come, the shark of the skies was about to take its bite of doom.

“We will live through this.” As she said that, Yuni closed her eyes in sheer terror. My eyes were still on her. Beauty was in the eye of the beholder. Yuni was the definition of beauty in the inside and outside. It was kind of wicked that I found somebody stunning when they were scared to death, but I did this moment. Even when she was frightened Yuni looked hot as the sun on the day of the end of the world.

“I know.”

“Guys, Envy is going the other way,” Rikku pointed out. The wind had stop blowing; we were all alright. “Is Yunnie okay Tyler?”

“Yes.”

“You say yes to everything, don’t ya?” Okay, now Rikku had also noticed that I said yes often. Somehow, they saying that made me think about my dad and my eldest sister. Crybaby, you ain’t nothing but a big crybaby. That was all they called me just because I used to get very emotional about everything they did to me when I was younger. But, then Yuni let go of my hand and went to her cousin Rikku. My perfect moment was over.

“No, I don’t, Rikku.” I said no to my dad and Jenna when they called me a crybaby. No, no, no. No i’m not one I am just having one of those things in my early life! Those memories will haunt me forever, but yet I would praise them for they were the only thing I had left of Eve City.

“Good.” She hugged Yuni and patted her on the back once again. Rikku was protective over Yuni, a little bit too protective.

“Yes.” Wait, there I went again with saying yes all the time.

“Are you sure yes isn’t the only thing you say?” Rikku and Yuni questioned at the same time.

“Yes.” Then I realized I shouldn't have just said that. It just proved their point about me saying yes about everything. I slapped myself in the head. Why did I just do that? Those girls were smart, way smarter than me. All they did was laugh when I answered their question.

“Guys, stop doing that back there we still have to see if Envy is anywhere near us,” Wilden commanded. Luka appeared again to stare us down with her soul piercing eyes. We needed to be more serious about our situation. She pointed to a broken rope and then looked at me. I knew she wanted me to do something with that rope.

“Replace that rope with this one, Tyler.” She placed a rope in my hand. Wilden and Luka sure liked giving stuff to me, but I did not like it whatsoever. It was getting annoying.

“Yes.” Why did I always say yes those days, those good old days? I wished I said okay or something like that. But, no I had to always freaking said yes or no back then.

“Well, don’t just stand there get to it because Envy can come back and that rope can be our d*mn demise. That would be REALLY bad and that b*tch, Dee, who is next in line, would have to take the freaking d*mn journey besides of Yuni, the only girl practicing that wasn’t a complete a*shole.” I always wondered where the rest of Wilden’s team was, but I guess they took different boats because they had families of their own to protect. And, dang, Luka loved to cuse a lot. Yeah, I was just going to stay on her good side.

new that whatever the reason was it was not good.

“Envy payed Mika and Kenzie a visit.” Then tears were falling from her eyes again. I wasn’t annoyed about her always crying because I used to all the time until dad and Jenna vanished from thin air at random times. Somehow that made me not cry anymore and I became a strong boy. But, I still hated them both with all my guts.

“What about Envy?” There was always something bad happening when people said that name. Gosh, I hated that name.

“He destroyed another town, Tolo Town. I had dear friends there and well they are probably all dead. Dead, they are all DEAD.” She couldn’t stop crying, so I knew she cared about her old friends.

“How do you know this?”

“Luka said she saw Tolo being destroyed and I have to make all the dead go to the Netherrealm, Shade’s liar, or Tauros, Shade’s hideout, or MARKA will take them.” Yuni rested her elbow onto the edge of the boat, and stared at the endless blue sea. I knew she really cared about other people’s safety, and she wanted nobody else to die or she would be in even more pain then she was in right at that moment.

“What does MARKA, whoever they are, do to them?” The thing they did to the dead shocked me. No wonder she wanted to go there immediately.

“They turn them into monsters or to the really powerful ones things they call dark priests.” She got something from out of her jean pocket. It was a round blue thing. It showed a picture of a normal person.

“Why are you showing me this?”

“To show you what they do to the innocent souls that should not belong to them.” She pressed a small button on her round thing. The picture showed a great beast that skin was scales and with teeth so sharp it would cut anything. It’s eyes were still human, but it was scary. Who would do this to a person? Wait, MARKA would. “We shouldn’t see them on our journey, but after that its fair game. Their leader, Nathan I believe his name is, will stop at nothing to kill all of us, the defeated of Envy.” Okay, I did not want to see these people, but if I did I would give them a piece of their own medicine or atleast try to beat them.

“Okay, we should go.”

“Wilden is going there. But, for some weird reason, now he wants us all to call him W.” That was weird especially for a guy who was all about being serious. It was totally nuts. Yuni started to walk away once again. Away from reality.

“Wait, what do the Dark Priest look like?” I asked. She turned suddenly around, and telling by the look on her face it was bad.

“Nobody knows. JK, they actually look like humans just covered with d*mn black Shade. At least, that is what people think they look like.”

When we arrived at Tolo Town:

The whole place was like a war zone. Houses were blown over and were in millions of pieces. Blood was everywhere you stepped and looked. The docks were mostly under water. Knowing kids and babies were there, I wanted to cry but I forced myself not to. I was no longer a crybaby; I was no longer a crybaby. “Rest in peace Kenzie and Mika,” Yuni cried. Everybody bowed their heads down but me.

“This is messed up.” All of the others looked at me funny after I made that remark. It wasn’t like I was saying I think they deserved it. They just were sad and all of them were mourning, oh, it wasn’t sad. These thoughts in my head were so d*mn confusing!

“Poor Kenzie, Mika, and Michelina; Suki would be so devastated when I tell her that they died because of Envy.” Rikku seemed most depressed out of all of them. There were a billion teardrops on my face, and I thought it was impossible to make Rikku cry, the puffball of the group. I guessed wrong again. I should have just stopped judging people before I knew them.

“I’m sorry for your lost, and i’m sure Kenzie, Mika, and Michelina were very good people with souls that belonged to the Good.” There were no survivors, Luka checked everywhere with her powers. Envy killed every single breathing soul in that village. Everybody was probably having a good day until Envy attacked. Then everybody screamed for help, but it was too late when help finally arrived. But, now we could do them a favor and make sure MARKA doesn’t turn any of them into monsters.

“I just need a little bit more time before I can send them to the other places, guys.” Yuni dropped to the ground. She didn’t care about the fact that she landed in a pile of blood; she just needed to have time to cope with her lost. Once again, Rikku comforted her grieving cousin. And, I did too. It seemed like it was the right thing to do.

“You can take as long as you like,” Rikku said while hugging her. I just patted her on the shoulder.

“Can I be alone?”

“Well, we only have four hours until the game starts, and we have to meet Andrea and Kirami there also before it starts,” Wilden answered. So, Yuni picked up her staff from wherever she kept it.

“I’m ready then, W.”

“You can have more time if you like, Yuni,” he responded. I really thought she needed more time to cope too, and so did Rikku. Yuni got up and then ran over to the ocean and went into it. The waves made her sandals and the bottom of her jeans wet. But, I was still admiring her hotness. Okay, I was really into her it freaking hurt.

“I can do it now. This game means a lot to you, and I won’t make you miss it because I was mourning old friends which I hadn’t seen for years.” Yuni raised up her staff above her head, crying.

“Wait, Yunnie! I want to get something here.” Rikku went running off to one of the destroyed houses. Then she appeared again with a pearl bracelet she found. The pearl were the color of clouds.

“Kenzie’s necklace! You can wear it I have enough bracelet,” Yuni shouted to Rikku.

“I will never take it off, ever.” The girl put the bracelet around her wrist. It looked really good on her, but it would have looked better on Yuni, of course. The pearls glistened in the sunlight. It could be the sparkle in the Shade.

“Can I start now?” Her staff was still above her stunning head. There were tears on her face because of her friends’ deaths.

“Yes,” I answered.

“Do you ever say anything but yes?” Luka questioned. Oh great, I thought, now she thinks I say yes too much. Just great.

“I actually do.” I finally learned how to not say yes. I was no longer a yes man, but now I was a clueless man. Even Einstein was once clueless, and then he became the wizkid of all time.

“I would like to start now. It would be bad of MARKA gets even more monsters. But, sometimes people live forever if unsent. If they don’t get captured by MARKA, and everything without a soul is useless to them.” I didn’t know why she was going on about MARKA and immortality.

“It is going to start, Tyler.” Luka put her hand on my shoulder. “Don’t be afraid by what you see.” Then, of all things, Yuni danced. The waves were dancing around her and souls of people came towards her.

“Kenzie! NO!” Rikku tried to grab a girl with short brown hair, tan skin, and green eyes but Luka let go of me to stop her. “No, no, NO! You too Mika.” She stared at a girl around Suki’s age who had brown hair, pale skin, and green eyes. The poor woman started to sob like how I used to when dad and Jenna yelled at me. The souls turned into shooting stars when they reached Yuni and go off in the distance. That was hard to watch.

“I told you to be prepared, but I see you’re crying.” Luka wiped away the tear that I cried off of my pale face. And, looked into my eyes. “Do not hide who you’re really are, Tyler.” She went onto the boat after she comforted me with Wilden. So, I decided to go to the boat since this was just creepy. People die, and Yuni dances. That is a little bit creepy. Yuni was going out of the water, and Rikku was on her knees. Rikku’s hand was still reached out.

“This is a reasonable time.” I was still looking at Yuni. This time she was the one comforting Rikku. “Completely reasonable.”

“It is going to be alright,” Yuni said to Rikku.

“No, it isn’t. All of us will die one time or another even if we’re immortal. Immortals can still die inside. Envy really out did himself this time.” She got up, and grabbed Yuni’s hand.

“I can give you more time if you like, Rikku.” Yuni got up, and stayed there, waiting for an answer.

“Yunni, I must go on.” Rikku grabbed onto her necklace, looking at it. It must of

been one of her friend’s favorite bracelet or something. “We need to go. MARKA is probably coming right this moment.” I wondered why MARKA knew where every dark soul was. But, I guess we still had to go.

“We can stay a little longer,” Yuni pleaded.

“No, for all we know MARKA can murder us in cold blood and turn us into one of them.” Rikku then got up, and ran over to the boat. I continued to walk towards the boat until I noticed Yuni wasn’t coming.

“Why aren’t you coming?” I questioned. She just stayed there glaring at something.

“MARKA monsters are here!” When I turned around I saw a foe right behind me, breathing down my neck. It wanted to end another life. So, I started to run, but Yuni wouldn’t come. She stood on her ground with her staff ready.

“Yuni, we have to go now!”

“Tyler, we have to fight now. There would be one less foe to worry about. The soul will go to its rightful place at last!” She summoned one of her dragon; both of them were ready to fight. Then another foe flew in front of me. “I will fight this one and you will fight that one over there. Come on, we’re trapped if we don’t fight these stupid things!”

“Alright.” Then there was a bright blinding light. Right before I could even hit that thing it fell onto the ground, and seconds later Yuni’s hit the ground before she could fight. “What the heck?”

“I never leave friends behind. They are coming; we have to go now!” I then saw that it was Rikku. Rikku defeated and killed the beasts in the matter of seconds. That was so awesome, she knew how to kick butt. “I ain’t waiting all day.” People came onto the island; it was the MARKA workers. So, we hurried onto the boat before any of the MARKA workers could see us. We ran as fast as the wind because we were scared; all of us were scared out of our mind. Then we reached the boat, rejoiced.

#16 Traditional Tibetan Lady(overcome the language barrier) by Shirley G.L

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I met this tibetan lady in a tibetan restaurant near The Potala Palace. The whole restaurant filled with old people,they were chating and enjoying their milk tea. All the old women dress traditional clothes which is very nice on them. I can't speak tibetan,so I held up my camera and pointed to it to ask for their portrait. But many of them are too shy to be photoed.

After we changed our table, I noticed there are an old couple sitting next table, and they looked kind. I smiled to them and pointed to my camera and them, the woman noded her head for yes with a warm but shy smile.

I went to her with my camera immediately, took 2 shots, the color is good,but the light was poor indoor. I didn't go for more shots since I didn't want to make them uncompertable with language barrier. This is the best shot of her even its not the best shot I have. I like her attire. She likes the shots I took. I wish I speak tibetan so I can get her name.

for more photos please go to Shirley G.L Photography

This is taken for my 100 strangers project. Find out more about the project and see pictures taken by other photographers at www.100Strangers.com

Nepal - Kathmandu - Streetlife - 408bb by Manfred Sommer

Kathmandu is the capital and largest municipality of Nepal. It is the only city of Nepal with the administrative status of Mahanagar (Metropolitan City), as compared to Upa-Mahanagar (Sub-Metropolitan City) or Nagar (City). Kathmandu is the core of Nepal's largest urban agglomeration located in the Kathmandu Valley consisting of Lalitpur, Kirtipur, Madhyapur Thimi, Bhaktapur and a number of smaller communities. Kathmandu is also known informally as "KTM" or the "tri-city". According to the 2011 census, Kathmandu Metropolitan City has a population of 975.453 and measures 49,45 square kilometres.

The city stands at an elevation of approximately 1.400 metres in the bowl-shaped Kathmandu Valley of central Nepal. It is surrounded by four major hills: Shivapuri, Phulchoki, Nagarjun, and Chandragiri. Kathmandu Valley is part of three districts (Kathmandu, Lalitpur, and Bhaktapur), has the highest population density in the country, and is home to about a twelfth of Nepal's population.

Historically, the Kathmandu Valley and adjoining areas were known as Nepal Mandala. Until the 15th century, Bhaktapur was its capital when two other capitals, Kathmandu and Lalitpur, were established. During the Rana and Shah eras, British historians called the valley itself "Nepal Proper". Today, Kathmandu is not only the capital of the Federal Democratic Republic of Nepal, but also the headquarters of the Bagmati Zone and the Central Development Region of Nepal.

Kathmandu is the gateway to tourism in Nepal. It is also the hub of the country's economy. It has the most advanced infrastructure of any urban area in Nepal, and its economy is focused on tourism, which accounted for 3.8% of Nepal's GDP in 1995–96. Tourism in Kathmandu declined thereafter during a period of political unrest, but since then has improved. In 2013, Kathmandu was ranked third among the top 10 travel destinations on the rise in the world by TripAdvisor, and ranked first in Asia.

The city has a rich history, spanning nearly 2000 years, as inferred from inscriptions found in the valley. Religious and cultural festivities form a major part of the lives of people residing in Kathmandu. Most of Kathmandu's people follow Hinduism and many others follow Buddhism. There are people of other religious beliefs as well, giving Kathmandu a cosmopolitan culture. Nepali is the most commonly spoken language in the city. English is understood by Kathmandu's educated residents. Kathmandu was devastated by a 7.8 magnitude earthquake on April 25, 2015.

ETYMOLOGY

The city of Kathmandu is named after Kasthamandap temple, that stood in Durbar Square. In Sanskrit, Kastha (काष्ठ) means "wood" and Mandap (/मण्डप) means "covered shelter". This temple, also known as Maru Satal (in ″Newar language″), was built in 1596 by King Laxmi Narsingh Malla. The two-storey structure was made entirely of wood, and used no iron nails nor supports. According to legend, all the timber used to build the pagoda was obtained from a single tree. The structure unfortunately collapsed during the major earthquake in April 2015.

The colophons of ancient manuscripts, dated as late as the 20th century, refer to Kathmandu as Kasthamandap Mahanagar in Nepal Mandala. Mahanagar means "great city". The city is called "Kasthamandap" in a vow that Buddhist priests still recite to this day. Thus, Kathmandu is also known as Kasthamandap. During medieval times, the city was sometimes called Kantipur (कान्तिपुर). This name is derived from two Sanskrit words - Kanti and pur. "Kanti" is one of the names of the Goddess Lakshmi, and "pur" means place.

Among the indigenous Newar people, Kathmandu is known as Yen Desa (येँ देश), and Patan and Bhaktapur are known as Yala Desa (यल देश) and Khwopa Desa (ख्वप देश). "Yen" is the shorter form of Yambu (यम्बु), which originally referred to the northern half of Kathmandu.

HISTORY

Archaeological excavations in parts of Kathmandu have found evidence of ancient civilizations. The oldest of these findings is a statue, found in Maligaon, that was dated at 185 AD. The excavation of Dhando Chaitya uncovered a brick with an inscription in Brahmi script. Archaeologists believe it is two thousand years old. Stone inscriptions are an ubiquitous element at heritage sites and are key sources for the history of Nepal

The earliest Western reference to Kathmandu appears in an account of Jesuit Fathers Johann Grueber and Albert d'Orville. In 1661, they passed through Nepal on their way from Tibet to India, and reported that they reached "Cadmendu, the capital of the Kingdom of Necbal".

ANCIENT HISTORY

The ancient history of Kathmandu is described in its traditional myths and legends. According to Swayambhu Purana, the present day Kathmandu was once a lake called Nagdaha. The lake was drained by Manjusri, who established a city called Manjupattan and made Dharmakar the ruler of the land.

Kotirudra Samhita of Shiva Purana, Chapter 11, shloka 18 refers to the place as Nayapala city famous for its Pashupati Shivalinga. The name Nepal probably originates from this city Nayapala.

Very few historical records exist of the period before the medieval Licchavis rulers. According to Gopalraj Vansawali, a genealogy of Nepali monarchs, the rulers of Kathmandu Valley before the Licchavis were Gopalas, Mahispalas, Aabhirs, Kirants, and Somavanshi. The Kirata dynasty was established by Yalamber. During the Kirata era, a settlement called Yambu existed in the northern half of old Kathmandu. In some of the Sino-Tibetan languages, Kathmandu is still called Yambu. Another smaller settlement called Yengal was present in the southern half of old Kathmandu, near Manjupattan. During the reign of the seventh Kirata ruler, Jitedasti, Buddhist monks entered Kathmandu valley and established a forest monastery at Sankhu.

MEDIEVAL HISTORY

LICCHAVI ERA

The Licchavis from the Indo-Gangetic plain migrated north and defeated the Kiratas, establishing the Licchavi dynasty. During this era, following the genocide of Shakyas in Lumbini by Virudhaka, the survivors migrated north and entered the forest monastery in Sankhu masquerading as Koliyas. From Sankhu, they migrated to Yambu and Yengal (Lanjagwal and Manjupattan) and established the first permanent Buddhist monasteries of Kathmandu. This created the basis of Newar Buddhism, which is the only surviving Sanskrit-based Buddhist tradition in the world. With their migration, Yambu was called Koligram and Yengal was called Dakshin Koligram during most of the Licchavi era.Eventually, the Licchavi ruler Gunakamadeva merged Koligram and Dakshin Koligram, founding the city of Kathmandu. The city was designed in the shape of Chandrahrasa, the sword of Manjushri. The city was surrounded by eight barracks guarded by Ajimas. One of these barracks is still in use at Bhadrakali (in front of Singha Durbar). The city served as an important transit point in the trade between India and Tibet, leading to tremendous growth in architecture. Descriptions of buildings such as Managriha, Kailaskut Bhawan, and Bhadradiwas Bhawan have been found in the surviving journals of travelers and monks who lived during this era. For example, the famous 7th-century Chinese traveller Xuanzang described Kailaskut Bhawan, the palace of the Licchavi king Amshuverma. The trade route also led to cultural exchange as well. The artistry of the Newar people - the indigenous inhabitants of the Kathmandu Valley - became highly sought after during this era, both within the Valley and throughout the greater Himalayas. Newar artists travelled extensively throughout Asia, creating religious art for their neighbors. For example, Araniko led a group of his compatriot artists through Tibet and China. Bhrikuti, the princess of Nepal who married Tibetan monarch Songtsän Gampo, was instrumental in introducing Buddhism to Tibet.

MALLA ERA

The Licchavi era was followed by the Malla era. Rulers from Tirhut, upon being attacked by Muslims, fled north to the Kathmandu valley. They intermarried with Nepali royalty, and this led to the Malla era. The early years of the Malla era were turbulent, with raids and attacks from Khas and Turk Muslims. There was also a devastating earthquake which claimed the lives of a third of Kathmandu's population, including the king Abhaya Malla. These disasters led to the destruction of most of the architecture of the Licchavi era (such as Mangriha and Kailashkut Bhawan), and the loss of literature collected in various monasteries within the city. Despite the initial hardships, Kathmandu rose to prominence again and, during most of the Malla era, dominated the trade between India and Tibet. Nepali currency became the standard currency in trans-Himalayan trade.

During the later part of the Malla era, Kathmandu Valley comprised four fortified cities: Kantipur, Lalitpur, Bhaktapur, and Kirtipur. These served as the capitals of the Malla confederation of Nepal. These states competed with each other in the arts, architecture, aesthetics, and trade, resulting in tremendous development. The kings of this period directly influenced or involved themselves in the construction of public buildings, squares, and temples, as well as the development of water spouts, the institutionalization of trusts (called guthis), the codification of laws, the writing of dramas, and the performance of plays in city squares. Evidence of an influx of ideas from India, Tibet, China, Persia, and Europe among other places can be found in a stone inscription from the time of king Pratap Malla. Books have been found from this era that describe their tantric tradition (e.g. Tantrakhyan), medicine (e.g. Haramekhala), religion (e.g. Mooldevshashidev), law, morals, and history. Amarkosh, a Sanskrit-Nepal Bhasa dictionary from 1381 AD, was also found. Architecturally notable buildings from this era include Kathmandu Durbar Square, Patan Durbar Square, Bhaktapur Durbar Square, the former durbar of Kirtipur, Nyatapola, Kumbheshwar, the Krishna temple, and others.

MODERN ERA

EARLY SHAH RULE

The Gorkha Kingdom ended the Malla confederation after the Battle of Kathmandu in 1768. This marked the beginning of the modern era in Kathmandu. The Battle of Kirtipur was the start of the Gorkha conquest of the Kathmandu Valley. Kathmandu was adopted as the capital of the Gorkha empire, and the empire itself was dubbed Nepal. During the early part of this era, Kathmandu maintained its distinctive culture. Buildings with characteristic Nepali architecture, such as the nine-story tower of Basantapur, were built during this era. However, trade declined because of continual war with neighboring nations. Bhimsen Thapa supported France against Great Britain; this led to the development of modern military structures, such as modern barracks in Kathmandu. The nine-storey tower Dharahara was originally built during this era.

RANA RULE

Rana rule over Nepal started with the Kot Massacre, which occurred near Hanuman Dhoka Durbar. During this massacre, most of Nepal's high-ranking officials were massacred by Jang Bahadur Rana and his supporters. Another massacre, the Bhandarkhal Massacre, was also conducted by Kunwar and his supporters in Kathmandu. During the Rana regime, Kathmandu's alliance shifted from anti-British to pro-British; this led to the construction of the first buildings in the style of Western European architecture. The most well-known of these buildings include Singha Durbar, Garden of Dreams, Shital Niwas, and the old Narayanhiti palace. The first modern commercial road in the Kathmandu Valley, the New Road, was also built during this era. Trichandra College (the first college of Nepal), Durbar School (the first modern school of Nepal), and Bir Hospital (the first hospital of Nepal) were built in Kathmandu during this era. Rana rule was marked by tyranny, debauchery, economic exploitation and religious persecution.

GEOGRAPHY

Kathmandu is located in the northwestern part of Kathmandu Valley to the north of the Bagmati River and covers an area of 50,67 square kilometres. The average elevation is 1.400 metres above sea level. The city is directly bounded by several other municipalities of the Kathmandu valley: south of the Bagmati by Lalitpur Sub-Metropolitan City (Patan) with which it today forms one urban area surrounded by a ring road, to the southwest by Kirtipur Municipality and to the east by Madyapur Thimi Municipality. To the north the urban area extends into several Village Development Committees. However, the urban agglomeration extends well beyond the neighboring municipalities, e. g. to Bhaktapur and just about covers the entire Kathmandu valley.

Kathmandu is dissected by eight rivers, the main river of the valley, the Bagmati and its tributaries, of which the Bishnumati, Dhobi Khola, Manohara Khola, Hanumant Khola, and Tukucha Khola are predominant. The mountains from where these rivers originate are in the elevation range of 1.500–3.000 metres, and have passes which provide access to and from Kathmandu and its valley. An ancient canal once flowed from Nagarjuna hill through Balaju to Kathmandu; this canal is now extinct.

Kathmandu and its valley are in the Deciduous Monsoon Forest Zone (altitude range of 1.200–2.100 metres), one of five vegetation zones defined for Nepal. The dominant tree species in this zone are oak, elm, beech, maple and others, with coniferous trees at higher altitude.

TOURISM

Tourism is considered another important industry in Nepal. This industry started around 1950, as the country's political makeup changed and ended the country's isolation from the rest of the world. In 1956, air transportation was established and the Tribhuvan Highway, between Kathmandu and Raxaul (at India's border), was started. Separate organizations were created in Kathmandu to promote this activity; some of these include the Tourism Development Board, the Department of Tourism and the Civil Aviation Department. Furthermore, Nepal became a member of several international tourist associations. Establishing diplomatic relations with other nations further accentuated this activity. The hotel industry, travel agencies, training of tourist guides, and targeted publicity campaigns are the chief reasons for the remarkable growth of this industry in Nepal, and in Kathmandu in particular.

Since then, tourism in Nepal has thrived; it is sometimes called the "third religion" of Nepal. It is the country's most important industry. Tourism is a major source of income for most of the people in the city, with several hundred thousand visitors annually. Hindu and Buddhist pilgrims from all over the world visit Kathmandu's religious sites such as Pashupatinath, Swayambhunath, Boudhanath and Budhanilkantha. From a mere 6179 tourists in 1961–62, the number jumped to 491504 in 1999-2000. With the end of Maoist insuregency period in 2009 there was a significant rise of 509,956 tourist arrivals. Since then, tourism has improved as the country turned into a Democratic Republic. In economic terms, the foreign exchange registered 3.8% of the GDP in 1995–96 but then started declining. The high level of tourism is attributed to the natural grandeur of the Himalayas and the rich cultural heritage of the country.

The neighborhood of Thamel is Kathmandu's primary "traveler's ghetto", packed with guest houses, restaurants, shops, and bookstores, catering to tourists. Another neighborhood of growing popularity is Jhamel, a name for Jhamsikhel coined to rhyme with Thamel. Jhochhen Tol, also known as Freak Street, is Kathmandu's original traveler's haunt, made popular by the hippies of the 1960s and 1970s; it remains a popular alternative to Thamel. Asan is a bazaar and ceremonial square on the old trade route to Tibet, and provides a fine example of a traditional neighborhood.

With the opening of the tourist industry after the change in the political scenario of Nepal in 1950, the hotel industry drastically improved. Now Kathmandu boasts several five-star hotels like Hyatt Regency, Hotel Yak & Yeti, The Everest Hotel, Hotel Radisson, Hotel De L'Annapurna, The Malla Hotel, Shangri-La Hotel (which is not operated by the Shangri-La Hotel Group) and The Shanker Hotel. There are several four-star hotels such as Hotel Vaishali, Hotel Narayani, The Blue Star and Grand Hotel. The Garden Hotel, Hotel Ambassador, and Aloha Inn are among the three-star hotels in Kathmandu. Hotels like Hyatt Regency, De L'Annapurna and Hotel Yak & Yeti are among the five-star hotels providing casinos as well.

DEMOGRAPHICS

Kathmandu's urban cosmopolitan character has made it the most populous city in Nepal, recording a population of 671846 residents living in 235387 households in the metropolitan area, according to the 2001 census. According to the National Population Census of 2011, the total population of Kathmandu city was 975543 with an annual growth rate of 6,12% with respect to the population figure of 2001. 70% of the total population residing in Kathmandu are aged between 15 and 59.

Over the years the city has been home to people of various ethnicities, resulting in a range of different traditions and cultural practices. In one decade, the population increased from 427045 in 1991 to 671805 in 2001. The population was projected to reach 915071 in 2011 and 1.319.597 by 2021. To keep up this population growth, the KMC-controlled area of 5,076.6 hectares has expanded to 8.214 hectares in 2001. With this new area, the population density which was 85 in 1991 is still 85 in 2001; it is likely to jump to 111 in 2011 and 161 in 2021.

ETHNIC GROUPS

The largest ethnic groups are Newar (29.6%), Matwali (25.1% Sunuwar, Gurung, Magars, Tamang etc.), Khas Brahmins (20.51%) and Chettris (18.5%) . Tamangs originating from surrounding hill districts can be seen in Kathmandu. More recently, other hill ethnic groups and Caste groups from Terai have become present as well in vast majority. The major languages are Nepali, Nepal Bhasa and English is understood by about 30% of the people. The major religions are Hinduism and Buddhism.

The linguistic profile of Kathmandu underwent drastic changes during the Shah dynasty's rule because of its strong bias towards the Brahminic culture. Sanskrit language therefore was preferred and people were encouraged to learn it even by attending Sanskrit learning centers in Terai. Sanskrit schools were specially set up in Kathmandu and in the Terai region to inculcate traditional Hindu culture and practices originated from Nepal.

ARCHITECTURE AND CITYSCAPE

The ancient trade route between India and Tibet that passed through Kathmandu enabled a fusion of artistic and architectural traditions from other cultures to be amalgamated with local art and architecture. The monuments of Kathmandu City have been influenced over the centuries by Hindu and Buddhist religious practices. The architectural treasure of the Kathmandu valley has been categorized under the well-known seven groups of heritage monuments and buildings. In 2006 UNESCO declared these seven groups of monuments as a World Heritage Site (WHS). The seven monuments zones cover an area of 188,95 hectares, with the buffer zone extending to 239,34 hectares. The Seven Monument Zones (Mzs) inscribed originally in 1979 and with a minor modification in 2006 are Durbar squares of Hanuman Dhoka, Patan and Bhaktapur, Hindu temples of Pashupatinath and Changunarayan, the Buddhist stupas of Swayambhu and Boudhanath.

DURBAR SQUARES

The literal meaning of Durbar Square is a "place of palaces". There are three preserved Durbar Squares in Kathmandu valley and one unpreserved in Kirtipur. The Durbar Square of Kathmandu is located in the old city and has heritage buildings representing four kingdoms (Kantipur, Lalitpur, Bhaktapur, Kirtipur); the earliest is the Licchavi dynasty. The complex has 50 temples and is distributed in two quadrangles of the Durbar Square. The outer quadrangle has the Kasthamandap, Kumari Ghar, and Shiva-Parvati Temple; the inner quadrangle has the Hanuman Dhoka palace. The squares were severely damaged in the April 2015 Nepal earthquake.

Hanuman Dhoka is a complex of structures with the Royal Palace of the Malla kings and of the Shah dynasty. It is spread over five acres. The eastern wing, with ten courtyards, is the oldest part, dating to the mid-16th century. It was expanded by King Pratap Malla in the 17th century with many temples. The royal family lived in this palace until 1886 when they moved to Narayanhiti Palace. The stone inscription outside is in fifteen languages.

Kumari Ghar is a palace in the center of the Kathmandu city, next to the Durbar square where a Royal Kumari selected from several Kumaris resides. Kumari, or Kumari Devi, is the tradition of worshipping young pre-pubescent girls as manifestations of the divine female energy or devi in South Asian countries. In Nepal the selection process is very rigorous. Kumari is believed to be the bodily incarnation of the goddess Taleju (the Nepali name for Durga) until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status. The current Royal Kumari, Matina Shakya, age four, was installed in October 2008 by the Maoist government that replaced the monarchy.

Kasthamandap is a three-storeyed temple enshrining an image of Gorakhnath. It was built in the 16th century in pagoda style. The name of Kathmandu is a derivative of the word Kasthamandap. It was built under the reign of King Laxmi Narsingha Malla. Kasthamandap stands at the intersection of two ancient trade routes linking India and Tibet at Maru square. It was originally built as a rest house for travelers.

PASHUPATINATH TEMPLE

The Pashupatinath Temple is a famous 5th century Hindu temple dedicated to Lord Shiva (Pashupati). Located on the banks of the Bagmati River in the eastern part of Kathmandu, Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It served as the seat of national deity, Lord Pashupatinath, until Nepal was secularized. However, a significant part of the temple was destroyed by Mughal invaders in the 14th century and little or nothing remains of the original 5th-century temple exterior. The temple as it stands today was built in the 19th century, although the image of the bull and the black four-headed image of Pashupati are at least 300 years old. The temple is a UNESCO World Heritage Site. Shivaratri, or the night of Lord Shiva, is the most important festival that takes place here, attracting thousands of devotees and sadhus.

Believers in Pashupatinath (mainly Hindus) are allowed to enter the temple premises, but non-Hindu visitors are allowed to view the temple only from the across the Bagmati River. The priests who perform the services at this temple have been Brahmins from Karnataka, South India since the time of Malla king Yaksha Malla. This tradition is believed to have been started at the request of Adi Shankaracharya who sought to unify the states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is followed in other temples around India, which were sanctified by Adi Shankaracharya.

The temple is built in the pagoda style of architecture, with cubic constructions, carved wooden rafters (tundal) on which they rest, and two-level roofs made of copper and gold.

BOUDHANATH

The Boudhanath, (also written Bouddhanath, Bodhnath, Baudhanath or the Khāsa Chaitya), is one of the holiest Buddhist sites in Nepal, along with Swayambhu. It is a very popular tourist site. Boudhanath is known as Khāsti by Newars and as Bauddha or Bodhnāth by speakers of Nepali. Located about 11 km from the center and northeastern outskirts of Kathmandu, the stupa's massive mandala makes it one of the largest spherical stupas in Nepal. Boudhanath became a UNESCO World Heritage Site in 1979.The base of the stupa has 108 small depictions of the Dhyani Buddha Amitabha. It is surrounded with a brick wall with 147 niches, each with four or five prayer wheels engraved with the mantra, om mani padme hum. At the northern entrance where visitors must pass is a shrine dedicated to Ajima, the goddess of smallpox. Every year the stupa attracts many Tibetan Buddhist pilgrims who perform full body prostrations in the inner lower enclosure, walk around the stupa with prayer wheels, chant, and pray. Thousands of prayer flags are hoisted up from the top of the stupa downwards and dot the perimeter of the complex. The influx of many Tibetan refugees from China has seen the construction of over 50 Tibetan gompas (monasteries) around Boudhanath.

SWAYAMBHU

Swayambhu is a Buddhist stupa atop a hillock at the northwestern part of the city. This is among the oldest religious sites in Nepal. Although the site is considered Buddhist, it is revered by both Buddhists and Hindus. The stupa consists of a dome at the base; above the dome, there is a cubic structure with the eyes of Buddha looking in all four directions.[clarification needed] There are pentagonal Toran above each of the four sides, with statues engraved on them. Behind and above the torana there are thirteen tiers. Above all the tiers, there is a small space above which lies a gajur.

CULTURE

ARTS

Kathmandu valley is described as "an enormous treasure house of art and sculptures", which are made of wood, stone, metal, and terracotta, and found in profusion in temples, shrines, stupas, gompas, chaityasm and palaces. The art objects are also seen in street corners, lanes, private courtyards, and in open ground. Most art is in the form of icons of gods and goddesses. Kathmandu valley has had this art treasure very long, but received worldwide recognition only after the country opened its doors to the outside world in 1950.

The religious art of Nepal and Kathmandu in particular consists of an iconic symbolism of the Mother Goddesses such as: Bhavani, Durga, Gaja-Lakshmi, Hariti-Sitala, Mahsishamardini, Saptamatrika (seven mother goddesses), and Sri-Lakshmi(wealth-goddess). From the 3rd century BC, apart from the Hindu gods and goddesses, Buddhist monuments from the Ashokan period (it is said that Ashoka visited Nepal in 250 BC) have embellished Nepal in general and the valley in particular. These art and architectural edifices encompass three major periods of evolution: the Licchavi or classical period (500 to 900 AD), the post-classical period (1000 to 1400 AD), with strong influence of the Palla art form; the Malla period (1400 onwards) that exhibited explicitly tantric influences coupled with the art of Tibetan Demonology.

A broad typology has been ascribed to the decorative designs and carvings created by the people of Nepal. These artists have maintained a blend of Hinduism and Buddhism. The typology, based on the type of material used are: Stone Art, Metal Art, Wood Art, Terracotta Art, and Painting.

MUSEUMS

Kathmandu is home to a number of museums and art galleries, including the National Museum of Nepal and the Natural History Museum of Nepal. Nepal's art and architecture is an amalgamation of two ancient religions, Hinduism and Buddhhism. These are amply reflected in the many temples, shrines, stupas, monasteries, and palaces in the seven well-defined Monument Zones of the Kathmandu valley recognized as a UNESCO World Heritage Site. This amalgamation is also reflected in the planning and exhibitions in museums and art galleries throughout Kathmandu and its sister cities of Patan and Bhaktapur. The museums display unique artifacts and paintings from the 5th century CE to the present day, including archeological exportation.

KATHMANDU MUSEUMS ABD ART GALLERIES INCLUDE:

The National Museum

The Natural History Museum

Hanumandhoka Palace Complex

The Kaiser Library

The National Art Gallery

The NEF-ART (Nepal Fine Art) Gallery

The Nepal Art Council Gallery

Narayanhity Palace Museum

The Taragaon Museum

The National Museum is located in the western part of Kathmandu, near the Swayambhunath stupa in an historical building. This building was constructed in the early 19th century by General Bhimsen Thapa. It is the most important museum in the country, housing an extensive collection of weapons, art and antiquities of historic and cultural importance. The museum was established in 1928 as a collection house of war trophies and weapons, and the initial name of this museum was Chhauni Silkhana, meaning "the stone house of arms and ammunition". Given its focus, the museum contains an extensive quantity of weapons, including locally made firearms used in wars, leather cannons from the 18th–19th century, and medieval and modern works in wood, bronze, stone and paintings.

The Natural History Museum is located in the southern foothills of Swayambhunath hill and has a sizeable collection of different species of animals, butterflies, and plants. The museum is noted for its display of species, from prehistoric shells to stuffed animals.

The Tribhuvan Museum contains artifacts related to the King Tribhuvan (1906–1955). It has a variety of pieces including his personal belongings, letters and papers, memorabilia related to events he was involved in and a rare collection of photos and paintings of Royal family members. The Mahendra Museum is dedicated to king Mahendra of Nepal (1920–1972). Like the Tribhuvan Museum, it includes his personal belongings such as decorations, stamps, coins and personal notes and manuscripts, but it also has structural reconstructions of his cabinet room and office chamber. The Hanumandhoka Palace, a lavish medieval palace complex in the Durbar, contains three separate museums of historic importance. These museums include the Birendra museum, which contains items related to the second-last monarch, Birendra of Nepal.

The enclosed compound of the Narayanhity Palace Museum is in the north-central part of Kathmandu. "Narayanhity" comes from Narayana, a form of the Hindu god Lord Vishnu, and Hiti, meaning "water spout" (Vishnu's temple is located opposite the palace, and the water spout is located east of the main entrance to the precinct). Narayanhity was a new palace, in front of the old palace built in 1915, and was built in 1970 in the form of a contemporary Pagoda. It was built on the occasion of the marriage of King Birenda Bir Bikram Shah, then heir apparent to the throne. The southern gate of the palace is at the crossing of Prithvipath and Darbar Marg roads. The palace area covers 30 hectares and is fully secured with gates on all sides. This palace was the scene of the Nepali royal massacre. After the fall of the monarchy, it was converted to a museum.The Taragaon Museum presents the modern history of the Kathmandu Valley. It seeks to document 50 years of research and cultural heritage conservation of the Kathmandu Valley, documenting what artists photographers architects anthropologists from abroad had contributed in the second half of the 20th century. The actual structure of the Museum showcases restoration and rehabilitation efforts to preserve the built heritage of Kathmandu. It was designed by Carl Pruscha (master-planner of the Kathmandy Valley) in 1970 and constructed in 1971. Restoration works began in 2010 to rehabilitate the Taragaon hostel into the Taragaon Museum. The design uses local brick along with modern architectural design elements, as well as the use of circle, triangles and squares. The Museum is within a short walk from the Boudhnath stupa, which itself can be seen from the Museum tower.

ART GALLERIES

Kathmandu is a center for art in Nepal, displaying the work of contemporary artists in the country and also collections of historical artists. Patan in particular is an ancient city noted for its fine arts and crafts. Art in Kathmandu is vibrant, demonstrating a fusion of traditionalism and modern art, derived from a great number of national, Asian, and global influences. Nepali art is commonly divided into two areas: the idealistic traditional painting known as Paubhas in Nepal and perhaps more commonly known as Thangkas in Tibet, closely linked to the country's religious history and on the other hand the contemporary western-style painting, including nature-based compositions or abstract artwork based on Tantric elements and social themes of which painters in Nepal are well noted for. Internationally, the British-based charity, the Kathmandu Contemporary Art Centre is involved with promoting arts in Kathmandu.

Kathmandu contains many notable art galleries. The NAFA Gallery, operated by the Arts and crafts Department of the Nepal Academy is housed in Sita Bhavan, a neo-classical old Rana palace.

The Srijana Contemporary Art Gallery, located inside the Bhrikutimandap Exhibition grounds, hosts the work of contemporary painters and sculptors, and regularly organizes exhibitions. It also runs morning and evening classes in the schools of art. Also of note is the Moti Azima Gallery, located in a three storied building in Bhimsenthan which contains an impressive collection of traditional utensils and handmade dolls and items typical of a medieval Newar house, giving an important insight into Nepali history. The J Art Gallery is also located in Kathmandu, near the Royal Palace in Durbarmarg, Kathmandu and displays the artwork of eminent, established Nepali painters. The Nepal Art Council Gallery, located in the Babar Mahal, on the way to Tribhuvan International Airport contains artwork of both national and international artists and extensive halls regularly used for art exhibitions.

CUISINE

The staple food of most of Kathmanduites is dal bhat. It consists of rice and lentil soup, generally served with vegetable curries, achar and sometimes Chutney. Momo, a type of Nepali version of Tibetan dumpling, has become prominent in Nepal with many street vendors selling it. It is one of the most popular fast foods in Kathmandu. Various Nepali variants of momo including buff (i.e. buffalo) momo, chicken momo, and vegetarian momo are famous in Kathmandu. Dal Bhaat is the local cuisine of Kathmandu.

Most of the cuisines found in Kathmandu are non-vegetarian. However, the practice of vegetarianism is not uncommon, and vegetarian cuisines can be found throughout the city. Consumption of beef is very uncommon and considered taboo in many places. Buff (meat of water buffalo) is very common. There is a strong tradition of buff consumption in Kathmandu, especially among Newars, which is not found in other parts of Nepal. Consumption of pork was considered taboo until a few decades ago. Due to the intermixing with Kirat cuisine from eastern Nepal, pork has found a place in Kathmandu dishes. A fringe population of devout Hindus and Muslims consider it taboo. The Muslims forbid eating buff as from Quran while Hindus eat all varieties except Cow's meat as the consider Cow to be a goddess and symbol of purity. The chief breakfast for locals and visitors is mostly Momo or Chowmein.

Kathmandu had only one restaurant in 1955. A large number of restaurants in Kathmandu have since opened, catering Nepali cuisine, Tibetan cuisine, Chinese cuisine and Indian cuisine in particular. Many other restaurants have opened to accommodate locals, expatriates, and tourists. The growth of tourism in Kathmandu has led to culinary creativity and the development of hybrid foods to accommodate for tourists such as American chop suey, which is a sweet-and-sour sauce with crispy noodles with a fried egg commonly added on top and other westernized adaptations of traditional cuisine. Continental cuisine can be found in selected places. International chain restaurants are rare, but some outlets of Pizza Hut and KFC have recently opened there. It also has several outlets of the international ice-cream chain Baskin-Robbins

Kathmandu has a larger proportion of tea drinkers than coffee drinkers. Tea is widely served but is extremely weak by western standards. It is richer and contains tea leaves boiled with milk, sugar and spices. Alcohol is widely drunk, and there are numerous local variants of alcoholic beverages. But its use has been now reduced.refnational survey. Drinking and driving is illegal, and authorities have a zero tolerance policy. Ailaa and thwon (alcohol made from rice) are the alcoholic beverages of Kathmandu, found in all the local bhattis (alcohol serving eateries). Chhyaang, tongba (fermented millet or barley) and rakshi are alcohols from other parts of Nepal which are found in Kathmandu. However, shops and bars in Kathmandu widely sell western and Nepali beers. Shops are forbidden to sell alcohol on the first two days and last two days of the Nepali month (Nepal Sambat).

FESTIVALS

Most of the fairs and festivals in Kathmandu originated in the Malla period or earlier. Traditionally, these festivals were celebrated by Newars. In recent years, these festivals have found wider participation from other Kathmanduites as well. As the capital of the Republic of Nepal, various national festivals are celebrated in Kathmandu. With mass migration to the city, the cultures of Khas from the west, Kirats from the east, Bon/Tibetan from the north, and Mithila from the south meet in the capital and mingle harmoniously. The festivities such as the Ghode (horse) Jatra, Indra Jatra, Dashain Durga Puja festivals, Shivratri and many more are observed by all Hindu and Buddhist communities of Kathmandu with devotional fervor and enthusiasm. Social regulation in the codes enacted incorporate Hindu traditions and ethics. These were followed by the Shah kings and previous kings, as devout Hindus and protectors of Buddhist religion.

Cultural continuity has been maintained for centuries in the exclusive worship of goddesses and deities in Kathmandu and the rest of the country. These deities include the Ajima, Taleju (or Tulja Bhavani), Digu taleju, and Kumari (the living goddess).[citation needed] The artistic edifices have now become places of worship in the everyday life of the people, therefore a roster is maintained to observe annual festivals. There are 133 festivals held in the year.

Some of the traditional festivals observed in Kathmandu, apart from those previously mentioned, are Bada Dashain, Tihar, Chhath, Maghe Sankranti, Naga Panchami, Janai Poornima, Pancha Dan, Teej/Rishi Panchami, Pahan Charhe, Jana Baha Dyah Jatra (White Machchhendranath Jatra), and Matatirtha Aunsi.

HINDUISM

Assumedly, together with the kingdom of Licchhavi (c. 400 to 750), Hinduism and the endogam social stratification of the Caste was established in Kathmandu Valley. The Pashupatinath Temple, Changu Narayan temple (the oldest), and the Kasthamandap are of particular importance to Hindus. Other notable Hindu temples in Kathmandu and the surrounding valley include Bajrayogini Temple, Dakshinkali Temple, Guhyeshwari Temple, and the Sobha Bhagwati shrine.

The Bagmati River which flows through Kathmandu is considered a holy river both by Hindus and Buddhists, and many Hindu temples are located on the banks of this river. The importance of the Bagmati also lies in the fact that Hindus are cremated on its banks, and Kirants are buried in the hills by its side. According to the Nepali Hindu tradition, the dead body must be dipped three times into the Bagmati before cremation. The chief mourner (usually the first son) who lights the funeral pyre must take a holy riverwater bath immediately after cremation. Many relatives who join the funeral procession also take bath in the Bagmati River or sprinkle the holy water on their bodies at the end of cremation as the Bagmati is believed to purify people spiritually.

BUDDHISM

Buddhism started in Kathmandu with the arrival of Buddhist monks during the time of Buddha (c. 563 - 483 BC). They started a forest monastery in Sankhu. This monastery was renovated by Shakyas after they fled genocide from Virudhaka (rule: 491-461 BC).

During the Hindu Lichchavi era (c. 400 to 750), various monasteries and orders were created which successively led to the formation of Newar Buddhism, which is still practiced in the primary liturgical language of Hinduism, Sanskrit.

WIKIPEDIA

Illuminated Manuscript, Ethiopian Gospels, Incipit Page, Walters Art Museum Ms. W.850, fol. 199r by Walters Art Museum Illuminated Manuscripts

This large Ethiopian Gospel Book was made in the first half of the sixteenth century and is written in Ge'ez, the traditional liturgical language of the Ethiopian church. Containing eleven full-page miniatures, six canon tables and five elaborately ornamented harags, or headpieces, this manuscript represents the Golden Age of what has been termed the Gunda Gunde style, named after a monastery in the town of Agame. The Gunda Gunde style is characterized by bold blocks of color defined by detailed and often delicate linear motifs. Figures are highly stylized and expressive, while the accompanying canon tables and harags are filled with intricate interlace and geometric forms. The manuscript is exceptionally well preserved, and is an excellent and rare example of Ethiopian illumination from one of its most important artistic centers.

To explore fully digitized manuscripts with a virtual page-turning application, please visit Walters Ex Libris.

Ewa by P_I_O_T_R

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Model: Ewa

Stylist: Ewa

MUA: Ewa

Hair Stylist: Ewa

Photographer: Piotr Panas

Strobist info: DIY softbox on the left and one spot light on right.

The Universal Language by Laurent Goldstein

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“Because of your smile, you make life more beautiful.”

(Thich Nhat Hanh - Vietnamese Monk, Peace Activist and Writer, b.1926)

Saurabh is an architect in Delhi, he wanted his portrait by me so we met recently for lunch in Hauz khas village which is in South Delhi.

As he was living in Milano for a few years, we spoke Italian for fun, he had many expressions and most of all an amazing smile.

We went outside to the Deer Park and I took several shots.

I selected this one where everything on his face is smiling, it is the universal language in the world and a source of joy and happiness.

View On Black

Join the photographer at www.facebook.com/laurent.goldstein.photography

Please do not use any photographs without permission (even for private use).

The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.

body language by Joanna Kitchener

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by La Revolta

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Me encantaría morderte, deshacerte con mis labios, beso a beso. Saborear a cada instante, cada hueco, cada recoveco que dibujan los vértices de las esquinas de tus huesos...

Mud Crater / Turkmenistan, Darvaza by flydime

Derweze (Turkmen language: The Gate, also known as Darvaza) is a Turkmenistan village of about 350 inhabitants, located in the middle of the Kara-Kum desert, about 260 km north from Ashgabat. Darvaza inhabitants are mostly Turkmen of the Teke tribe, preserving a half-nomadic lifestyle.

The Derweze area is rich in natural gas. Not far from the burning crater are two other craters of similar origin. These craters are not burning as the gas pressure is much weaker. At the bottom of one of these craters is light grey mud while the last crater contains a turquoise lake. This lake prevents further attempts at drilling. Not far from the burning crater are several dormant wells (en.wikipedia.org/wiki/Derweze).

My video: youtu.be/I3zMyQMdXpw

Body Language by Alex

Do you hear me? Can you feel me now?

Lakhota Language Booth by Little Green Dragon

Info Island International (233,205,33)

International Plaza-Rare languages booth area

The Lakhota Language booth serves as an awareness to a language still in usage and under going a revival. The Booth put together by Willow Shenlin presents a web-browser (menu), a glossary (translations), a dreamcatcher (SLURLs list) and a mustang (audio URLs)

Learning the language by BITH*

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After yesterday's buckle shinin', another new American word for me to learn was 'bobtail'.

Bobtailing is when a semi-truck is traveling without an attached trailer. This can occur when a semi-truck is in the process of picking up a trailer (and has no trailer to deliver) or is returning from delivery (and has no trailer to pick up). Bobtails are a common sight on Texas highways.

Once again, James McMurtry's lyrics are spot on. Unfortunately if you follow the song to the end, there is a sad ending.

"She's been green breaking horses when she's home from the road,

Waiting on dispatch to find her a load.

She leased all but the trap, ponies can't graze a thing,

Another bobtail of coastal ought to last them 'til spring.

Randy says not to worry, he'll feed while she's gone.

She's got the Freightliner idling half up on his lawn.

He don't like her driving when the northers come blue

But if the horses went hungry Lord knows what she'd do"

jukebox # 505

James McMurtry "Jackie"

Here is a rather good solo live version of the same song.

www.youtube.com/watch?v=jP7vafBZ4zY

Ventura Beach House - ODR Trip by Presidio of Monterey

PRESIDIO OF MONTEREY, Calif. - The Presidio's Outdoor Recreation program took military members from the Defense Language Institute Foreign Language Center and Naval Postgraduate School for a fun-filled weekend getaway north of Ventura, Calif. on Nov. 18-20. In addition to great food and gorgeous vistas, the trip was an opportunity to try a host of ocean related activities including surfing, scuba diving, and kayaking. For information on more upcoming trips and other great services from the Presidio's Family and Morale, Welfare and Recreation Directorate you can view their monthly newsletter by clicking here .

Official Presidio of Monterey Web site

Official Presidio of Monterey Facebook

PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.

Praha, České republiky (the art of very historical buildings of Prague), Staroměstské náměstí (Staroměstská radnice/Old Town Hall/Altstädter Rathaus) by alfred lex

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Execution on the Old Town Square 21. 6. 1621

23-06-2001 | Olaf Barth, Katrin Bock

Olaf Barth and Katrin Bock now take a look at the events that took place on the Old Town Square 380 years ago.

Execution on the Old Town Square 21. 6. 1621

If you have ever been to Prague, you may have noticed the 27 crosses which have been embedded into the pavement at the foot of the Old Town Town Hall. Perhaps you have wondered about their origin. Well, in the following minutes you will learn more about the context of these crosses. First of all, listen to the Czech writer Alois Jirasek portraying the events at the end of the 19th century in one of his stories:

"In the night of 20 to 21 June 1621, fear and grief prevailed everywhere in Prague, and the roads had become like deserted, for on Prague restrictions had been imposed. Only the clash of the weapons and the heavy steps of foreign soldiers broke through the oppressive silence. On the Old Town Square there was a lot of activity, and boards and beams were unloaded from wagons and carried to the middle of the place, where a scaffold grew by the flickering light of numerous torches. By daybreak a gallows covered with red cloth was towering. At sunrise fulminated a cannon cracker showing that the execution had to begin. On the scaffold dark hooded people were visible, the assistents of the executioner and the gravedigger. Finally, the executioner, Jan Mydláø, also appeared. Immediately the imperial judges took their seats, and the names of the twenty-seven death-condemned noblemen were exclaimed. While foreign soldiers were drumming in the streets of Prague, in the houses people of Prague prayed for their faithful, the 27 men who were either beheaded or hanged at the same time. It is reported that once a year, always in the night from the 20th to the 21st of June, the noblemen and citizens appear on the Old Town Square. Silently they walk over the square to the church, where, kneeling before the altar, they receive the Last Supper in both forms. And as silently as they have come they disappear again."

The Hradschin 1618, in the year of the window-lintel (contemporary engraving)

So far the Czech writer Alois Jirasek about the events of that night 380 years ago, when the leaders of the insurrection of the Estates against the Catholic Habsburgs were judged. 27 nobles, gentlemen and citizens, Czechs and Germans, Protestants and a Catholic then left their lives. They were punished for having joined an uprising against the legal Habsburg emperor which had a religious background, for the Emperor had previously tried to restrict the freedom of religion which had been in force in the Bohemian lands since the middle of the fifteenth century. The revolt had begun on May 23, 1618, with the famous Prague defenestration, and ended with the battle Battle of White Mountain in November 1620, for the Czechs still today a national trauma. In that battle before the gates of Prague the army of the Catholic Habsburgs the Protestant Estates had utterly vanquished. What followed was a relentless persecution of all insurgents, regardless of their social position or nationality. Emperor Ferdinand II used his military victory to strengthen his position in the rebellious Bohemian lands, to suppress the Protestant faith and to break the power of the Estates once and for all.

Procession on the White Mountains (Josef Berka and A. Gustav, around 1800)

All persons who had somehow participated in the uprising of the Estates were punished. The worst punishment experienced three lords, seven knights and 17 citizens, who were executed in the early morning hours of June 21, 1621 on the Old Town Square. The execution took place conforming to the etiquette: first came the lords, then the knights, and finally the citizens. It is said the bloodthirsty torture to have lasted for four hours, while the executioner Jan Mydlar in the proces was to have beaten blunt four swords.

Joachim Andreas Graf Schlick was the first to be beheaded, whose family had grown rich thanks to the silver mines in the west Bohemian Jáchymov valley. Count Schlick had worked for many years at the Saxon court as an educator of the future ruler Johann Georg. During the Bohemian uprising of the Estates, Schlick had been quite active. Among other things, he was one of the participants of the famous 1618 defenestration. Next came Vaclav Budova from Budovec. Since the beginning of the 17th century, he had been strongly committed to the observance of the freedom of belief in the Bohemian lands and had been one of the spokesmen of the insurgents. As the third nobleman, Krystof Harant of Polzice and Bezdruzice lost his head. He had been court musician and companion of Rudolf at the court of Emperor Rudolf II. He was not very interested in politics, but he had been one of the military leaders of the insurgents, which now cost him his head. All three of them, without any doubt, belonged to the intellectual elite of the country, all three of them had been to many places, were well-educated, spoke several languages, and were Protestants.

Among the 7 knights was also the Catholic Divis Cernin of Chudenice. This one had made the fatal mistake of opening the gates of the castle to the representatives of the Estates on the 23rd of May, 1618, who then threw the three representatives of the Habsburg power out of a window in protest against the restriction of the rights of the Protestants.

Jan Jesensky

Jan Jessenius, the rector of the Charles University of Prague, was one of those who got the severest judgement. He was not only beheaded, his tongue had been cut off before, additionally he was also quartered after the execution. Emperor Ferdinand had expressed himself personally for this harsh judgment. The internationally respected scholar, who had carried out the first public autopsy in Prague in 1600, had aroused the wrath of the ruler as he had himself pronounced against the election of Ferdinand for the King of Bohemia as well as published a series of harsh writings against the Habsburgs.

The heads of twelve executed were hanged in iron baskets for deterrence and warning at the Old Town Bridge Tower. From there they were removed only 10 years later, when the Saxons 1631 occupied Prague for a short time.

Ferdinand II.

Emperor Ferdinand II took advantage of the victory over the rebellious Protestant estates, which had dethroned him, the legitimate heir, and elected another one, the "Winter King", Frederick of the Palatinate. 166 nobles Ferdinand had completely dispossessed, another 500 lost a large part of their estates. On the other hand, his faithful were rewarded. Those were given great lands in the Bohemian lands. In addition, monasteries were returned lands that they had lost during the Hussite wars in the 15th century.

The greatest winners were probably Albrecht von Waldstein, Karl von Liechtenstein, and Johann Ulrich von Eggenberg, who were now able to call great domains their own. But also other noble families then settled in the Bohemian lands, like the Trauttmansdorff, Thun, Metternich and Clary families.

Even ordinary citizens and peasants were affected: those who did not convert to the Catholic faith had to leave the country. In 1624 the Catholic faith became the only one recognized in the Bohemian lands - more and more subjects saw themselves forced to emigrate. Some 150,000 people are said to have left the Bohemian lands for religious reasons in the years after the defeat of the Protestant Estates. The probably most famous emigrant of that time is Jan Amos Komensky - Comenius. The pedagogue and bishop of the Unity of the Brotherhood settled down after a few journeys in Holland, where he died in 1670 at the age of 78.

Even in the eyes of most of today's Czechs, the "time of darkness" began with the defeat of the Protestant estates in the Battle of Weissenberg. As such, the almost 300 years of the unrestricted rule of the Habsburgs over the Bohemian countries were designated, which ended only with the independence of Czechoslovakia in 1918. The formerly proud kingdom of Bohemia had been degrated to a Habsburg province according to the new regional order of 1627, and had lost most of its rights, including the freedom of faith for which its inhabitants had fought since the death for heresy of Jan Hus in 1415. Today, not only the 27 crosses embedded on the Old Town Square, but also all the magnificent Baroque buildings in the country, are reminiscent of this historic epoch. With these the Catholic Habsburgs showed their Bohemian and Moravian subjects who is the boss in the country.

And so we are already at the end of our trip into the 17th century.

Hinrichtung auf dem Altstädter Ring 21. 6. 1621

23-06-2001 | Olaf Barth, Katrin Bock

Olaf Barth und Katrin Bock werfen heute einen Blick auf die Geschehnisse, die sich vor 380 Jahren auf dem Altstädter Ring ereigneten.

Hinrichtung auf dem Altstädter Ring 21. 6. 1621

Wer von Ihnen schon mal in Prag war, dem sind sie vielleicht aufgefallen, die 27 in das Pflaster eingelassenen Kreuze zu Füssen des Altstädter Rathausturmes. Vielleicht haben Sie sich über deren Ursprung gewundert. Nun in den folgenden Minuten erfahren Sie mehr über die Bewandtnis dieser Kreuze. Hören Sie zunächst einmal, wie der tschechische Schriftsteller Alois Jirasek die entsprechenden Ereignisse Ende des 19. Jahrhunderts in einer seiner Geschichten schilderte:

"In der Nacht vom 20. auf den 21. Juni 1621 herrschte überall in Prag Angst und Trauer. Die Strassen waren wie ausgestorben, denn über Prag war Ausgangsverbot verhängt worden. Nur das Klirren der Waffen und schwere Schritte fremder Soldaten durchbrachen die bedrückende Stille. Auf dem Altstädter Ring herrschte reger Betrieb. Bretter und Balken wurden von Wagen abgeladen und zur Platzmitte getragen, wo beim flackernden Licht zahlreicher Fackeln ein Gerüst wuchs. Als es zu dämmern begann, ragte da ein mit rotem Stoff überzogener Galgen empor. Beim Sonnenaufgang donnerte von der Prager Burg ein Kanonenschlag. Ein Zeichen dafür, dass die Exekution beginne. Auf dem Galgengerüst waren dunkle vermummte Gestalten zu sehen - die Henkershelfer und der Totengräber. Schliesslich erschien auch der Henker Jan Mydláø. Alsbald nahmen die kaiserlichen Richter ihre Sitze ein, und die Namen der 27 zum Tode verurteilten Standesherren wurden ausgerufen. Während in den Strassen Prags fremde Soldaten trommelten, beteten in den Häusern die Prager für ihre Getreuen, die 27 Herren, die zur selben Zeit geköpft oder gehängt wurden. Es wird berichtet, dass die hingerichteten Adeligen und Bürger einmal im Jahr, immer in der Nacht vom 20. auf den 21. Juni, auf dem Altstädter Ring erscheinen. Schweigend gehen sie über den Platz zur Kirche, wo sie, vor dem Altar knieend, das Abendmahl in beiderlei Gestalt empfangen. Und so lautlos wie sie gekommen verschwinden sie wieder."

Der Hradschin 1618, im Jahre des Fenstersturzes (Zeitgenössiger Stich)

Soweit der tschechische Schriftsteller Alois Jirasek über die Ereignisse jener Nacht vor 380 Jahren, als die Anführer des Ständeaufstandes gegen die katholischen Habsburger gerichtet wurden. 27 Adelige, Herren und Bürger, Tschechen und Deutsche, Protestanten und ein Katholik liessen damals ihr Leben. Bestraft wurden sie dafür, dass sie sich einem Aufstand gegen den rechtmässigen Habsburger Kaiser angeschlossen hatten, der einen religiösen Hintergrund hatte, denn der Kaiser hatte zuvor versucht, die seit Mitte des 15. Jahrhunderts in den Böhmischen Ländern geltende Religionsfreiheit einzuschränken. Der Aufstand hatte am 23. Mai 1618 mit dem berühmten Prager Fenstersturz begonnen und mit der für Tschechen noch heute ein nationales Trauma darstellenden Schlacht am Weissen Berg im November 1620 geendet. In jener Schlacht vor den Toren Prags hatte das Heer der katholischen Habsburger die protestantischen Stände vernichtend geschlagen. Was folgte war eine unbarmherzige Verfolgung aller Aufständischen, ungeachtet ihrer gesellschaftlichen Stellung oder Nationalität. Kaiser Ferdinand II. nutzte seinen militärischen Sieg, um seine Stellung in den aufständischen Böhmischen Ländern zu stärken, den protestantischen Glauben zurückzudrängen und die Macht der Stände ein für alle mal zu brechen.

Prozession am Weißen Berge (Josef Berka und A. Gustav, um 1800)

Alle Personen, die irgendwie an dem Ständeaufstand beteiligt gewesen waren, wurden bestraft. Am schlimmsten traf es dabei drei Herren, sieben Ritter und 17 Bürger, die in den frühen Morgenstunden des 21. Junis 1621 auf dem Altstädter Ring hingerichtet wurden. Bei der Hinrichtung wurde die Etike gewahrt: zuerst waren die Herren dran, dann die Ritter und schliesslich die Bürger. Vier Stunden lang soll die blutige Tortur gedauert haben, vier Schwerter soll der Henker Jan Mydlar dabei stumpf geschlagen haben.

Als erster wurde Joachim Andreas Graf Schlick geköpft, dessen Familie dank der Silberminen im westböhmischen Joachimsthal reich geworden war. Graf Schlick hatte jahrelang am sächsischen Hof als Erzieher des zukünftigen Herrschers Johann Georg gewirkt. Während des böhmischen Ständeaufstands war Schlick recht aktiv gewesen, unter anderem gehörte er zu den Teilnehmern des berühmten Fenstersturzes von 1618. Als nächstes kam Vaclav Budova von Budovec an die Reihe. Dieser hatte sich seit dem Beginn des 17. Jahrhunderts stark für die Einhaltung der Glaubensfreiheit in den Böhmischen Ländern eingesetzt und war einer der Wortführer der Aufständischen gewesen. Als dritter hochgestellter Adeliger verlor Krystof Harant von Polzice und Bezdruzice seinen Kopf. Dieser war am Hofe Kaiser Rudolfs II. Hofmusikant und Gesellschafter Rudolfs gewesen. Für Politik interessierte er sich nicht sehr, doch war er einer der Heerführer der Aufständischen gewesen, das kostete ihn nun seinen Kopf. Alle drei Herren gehörten ohne Zweifel zur geistigen Elite des Landes, alle drei waren weitgereist, hervorragend gebildet, sprachen mehrere Sprachen - und waren Protestanten.

Unter den 7 Rittern war auch der Katholik Divis Cernin von Chudenice. Dieser hatte den verhängnisvollen Fehler gemacht, am 23. Mai 1618 den Repräsentanten der Stände die Burgtore geöffnet zu haben, die dann die drei Vertreter der Habsburger Macht aus Protest gegen die Einschränkung der Rechte der Protestanten aus einem Fenster warfen.

Jan Jesensky

Eines der härtesten Urteile traf Jan Jessenius, den Rektor der Prager Karlsuniversität, der als 16. an die Reihe kam: er wurde nicht nur geköpft, zuvor wurde ihm die Zunge abgeschnitten, ausserdem wurde er nach der Hinrichtung noch geviertelt. Für dieses harte Urteil hatte sich Kaiser Ferdinand persönlich ausgesprochen. Der international angesehene Gelehrte, der 1600 in Prag die erste öffentliche Obduktion durchgeführt hatte, hatte den Zorn des Herrschers erregt, da er sich auf verschiedenen Landtagen gegen die Wahl Ferdinands zum böhmischen König ausgesprochen sowie eine Reihe von scharfen Schriften gegen die Habsburger veröffentlicht hatte.

Die Köpfe von zwölf Hingerichteten wurden in Eisenkörben zur Abschreckung und Warnung an den Altstädter Brückenturm gehängt. Von dort wurden sie erst 10 Jahre später entfernt, als die Sachsen 1631 Prag für kurze Zeit besetzten.

Ferdinand II.

Kaiser Ferdinand II. nutzte seinen Sieg über die aufständischen protestantischen Stände, die ihn, den rechtmässigen Erben, entthront hatten und einen anderen, den "Winterkönig" Friedrich von der Pfalz, gewählt hatten. 166 Adelige liess Ferdinand vollkommen enteignen, weitere 500 verloren einen Grossteil ihrer Güter. Belohnt wurden dagegen seine Getreuen. Diese erhielten grosse Ländereien in den Böhmischen Ländern. Ausserdem bekamen Klöster Ländereien zurück, die sie zur Zeit der Hussitenkriege im 15. Jahrhundert verloren hatten.

Die grössten Gewinner waren wohl Albrecht von Waldstein, Karl von Liechtenstein sowie Johann Ulrich von Eggenberg, die nun grosse Herrschaften ihr Eigen nennen konnten. Aber auch andere Adelsdfamilien setzten damals in den Böhmischen Ländern ihren Fuss, wie die Familien Trauttmansdorff, Thun, Metternich und Clary.

Auch einfache Bürger und Bauern waren betroffen: wer nicht zum katholischen Glauben übertrat, musste das Land verlassen. 1624 wurde der katholische Glaube der einzig anerkannte in den Böhmischen Ländern - immer mehr Untertanen sahen sich gezwungen, zu emigrieren. Rund 150.000 Menschen sollen in den Jahren nach der Niederlage der protestantischen Stände die Böhmischen Länder aus religiösen Gründen verlassen haben. Der wohl bekannteste Emigrant jener Zeit ist Jan Amos Komensky - Comenius. Der Pädagoge und Bischof der Brüderunität liess sich nach einigen Reisen in Holland nieder, wo er 1670 im Alter von 78 Jahren verstarb.

Auch in den Augen der meisten heutigen Tschechen begann damals mit der Niederlage der protestantischen Stände in der Schlacht am Weissen Berg die "Zeit der Finsternis". Als solche werden die knapp 300 Jahre der uneingeschränkten Herrschaft der Habsburger über die Böhmischen Länder bezeichnet, die erst mit der Unabhängigkeit der Tschechoslowakei 1918 endeten. Das einstmals stolze Königreich Böhmen war nach der neuen Landesordnung von 1627 zu einer Habsburger Provinz degradiert worden und hatte die meisten seiner Rechte verloren - auch das der Glaubensfreiheit, für das seine Bewohner seit dem Ketzertod des Jan Hus 1415 gekämpft hatten. Heute erinnern an diese Geschichtsepoche nicht nur die 27 in das Strassenpflaster eingelassenen Kreuze auf dem Altstädter Ring, sondern auch all die prächtigen Barockbauten im Lande. Mit diesen zeigten die katholischen Habsburger ihren böhmischen und mährischen Untertanen, wer der Herr im Lande ist.

Und damit sind wir bereits am Ende unseres Ausfluges in das 17. Jahrhundert.

www.radio.cz/de/rubrik/geschichte/hinrichtung-auf-dem-alt...

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