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Taken along the summit rim trail of Mount Vesuvius. Looking at a portion of the interior of the Gran Cono crater.
When I was a child, my father spent hours, with Chicago Motor Club maps spread out before him, planning a family trip to the Pacific Northwest and the Cascade Range. In his own childhood he'd been to Crater Lake in Oregon and for good reason thought it the most beautiful place on Earth.
While in my early years we did get to many splendid places in the West, including the Yellowstone Caldera and the Canadian Rockies, we never quite made it all the way to the Cascade peaks that form the magnificent (and dangerous) continental volcanic arc a little inboard from the subducting Juan de Fuca Plate. As a matter of fact, I didn't get to them by myself until my middle adulthood, long after I'd been to the tops of Vesuvius, Etna, and Stromboli.
Of that Italian triad, Vesuvius was my first ascent. And it was the first place I'd ever visited that seemed to be chronologically unhitched from the landscape below and around it.
Whether they're currently erupting or not, the world's great volcanic summits invest one with the feeling that the planet itself is still very young and forming. It's an eerie thing to suddenly find oneself in an early chapter of the Earth's creation—the Hadean, perhaps, or the dawn of the Eoarchean, some 4 Ga before the birth of our species.
That makes it all the more ironic that the geology here is actually remarkably young. This fact is made abundantly clear in one of my main sources for this series, "Volcanic Evolution of the Somma-Vesuvius Complex (Italy)," Sbrana et al., Journal of Maps, January 2020.
If I'm interpreting one of that article's illustrations correctly, the upper portion of the crater wall shown in the photo above was almost all produced in the 1944 eruption, during the Allies' torturous advance up the Italian peninsula. Only the lowest quarter of the visible strata are older; and they just date to the period 1913-1930.
Incidentally, notice that I used the term strata for rock units that are obviously igneous. If you're someone who's taken a single geology course, perhaps as a 100-level science elective in college, you probably think that strata (synonymous with layers and beds) are the sole intellectual property of sedimentary rocks.
So it appears I'm violating a basic understanding uttered by countless Earth-science instructors. But it turns out that what they told you is something I call a beginner's truth—an educatively helpful fact that is partly abrogated as one gains additional experience.
It's true that a nice set of stacked beds is an excellent way to identify sedimentary rocks. But in composite volcanoes like Vesuvius, also known as stratovolcanoes for good reason, you'll see striking patterns of alternating layers, too. In this case, though, they're not made of sandstone, limestone, or some other clastic or chemically precipitated type. Instead, they're a succession of tephra (ash, lapilli, pumice, and other ejected particles) and lava flows that poured onto the surface while still in a liquid state.
In Part 1 of this set, I discussed the petrology and predominant rock types of Vesuvius' more recently erupted material. But in this post, instead of focusing on the arcanities of tephrite, phonolite, and their intergradations, let's just identify what beds are lava and which are the tephra.
Fortunately, this is one of the best places in the world to see the inner structure of a stratovolcano: the crater is about 500 m (1,640 ft) wide and 300 m (984 ft) deep. And its almost-vertical walls are nothing less than the opened pages of a geology textbook.
First of all, the sunlit, reddish-brown material blanketing the rim is mostly tephra. When you actually walk on it, it has a crunchy, granular to dusty texture.
Farther down the wall, in the shade, the tephra takes on a darker aspect. In contrast, the lava strata are lighter-toned and more massive (thicker). See how many different layers you can actually count. Each bed represents its own geologic story worthy of remembrance.
The other photos and descriptions of this series can be found in my Integrative Natural History of Mount Vesuvius & the Gulf of Naples album.
Portrait on London streets, a street worker looks back to me with understanding. This looks of human understanding remain so important for me.
I asked him, almost as I arrived in London, they were having a pause, "may I take a photo of you?" and he answered "Why? I am old" then I pointed to myself and said "And me? I am not still interesting, because of my age? I am older then you."
That is the look, telling me, "yes, take a photo"!
We were not so different after all and he felt also interesting.
I do remember, looking at these photos again, when Judy Carter told us "SEE the others" around you, tell them you see them.
Photo taken less then a month after my arrival in UK.
During my first photo stroll in London centre.
My set "no more a stranger" of photos of people I did not know
Old Vieux Öreg set
In monotheism, God is conceived of as the Supreme Being and principal object of faith.[3] The concept of God as described by most theologians includes the attributes of omniscience (infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), divine simplicity, and as having an eternal and necessary existence. Many theologians also describe God as being omnibenevolent (perfectly good), and all loving.
God is most often held to be non-corporeal,[3] and to be without any human biological sex,[4][5] yet the concept of God actively creating the universe (as opposed to passively)[6] has caused many religions to describe God using masculine terminology, using such terms as "Him" or "Father". Furthermore, some religions (such as Judaism) attribute only a purely grammatical "gender" to God.[7]
In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. In atheism, God is not believed to exist, while God is deemed unknown or unknowable within the context of agnosticism. God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] Many notable philosophers have developed arguments for and against the existence of God.[8]
There are many names for God, and different names are attached to different cultural ideas about God's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten,[9] premised on being the one "true" Supreme Being and Creator of the Universe.[10] In the Hebrew Bible and Judaism, "He Who Is", "I Am that I Am", and the tetragrammaton YHWH (Hebrew: יהוה, which means: "I am who I am"; "He Who Exists") are used as names of God, while Yahweh and Jehovah are sometimes used in Christianity as vocalizations of YHWH. In the Christian doctrine of the Trinity, God, consubstantial in three persons, is called the Father, the Son, and the Holy Spirit. In Judaism, it is common to refer to God by the titular names Elohim or Adonai, the latter of which is believed by some scholars to descend from the Egyptian Aten.[11][12][13][14][15] In Islam, the name Allah, "Al-El", or "Al-Elah" ("the God") is used, while Muslims also have a multitude of titular names for God. In Hinduism, Brahman is often considered a monistic deity.[16] Other religions have names for God, for instance, Baha in the Bahá'í Faith,[17] Waheguru in Sikhism,[18] and Ahura Mazda in Zoroastrianism.[19]
The many different conceptions of God, and competing claims as to God's characteristics, aims, and actions, have led to the development of ideas of omnitheism, pandeism,[20][21] or a perennial philosophy, which postulates that there is one underlying theological truth, of which all religions express a partial understanding, and as to which "the devout in the various great world religions are in fact worshipping that one God, but through different, overlapping concepts or mental images of Him."[22]
Contents [hide]
1Etymology and usage
2General conceptions
2.1Oneness
2.2Theism, deism and pantheism
2.3Other concepts
3Non-theistic views
3.1Agnosticism and atheism
3.2Anthropomorphism
4Existence
5Specific attributes
5.1Names
5.2Gender
5.3Relationship with creation
6Depiction
6.1Zoroastrianism
6.2Islam
6.3Judaism
6.4Christianity
7Theological approaches
8Distribution of belief
9See also
9.1In specific religions
10References
11Further reading
12External links
Etymology and usage
The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite God Yahweh.
Main article: God (word)
The earliest written form of the Germanic word God (always, in this usage, capitalized[23]) comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. The reconstructed Proto-Indo-European form * ǵhu-tó-m was likely based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".[24] The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.[25]
The word 'Allah' in Arabic calligraphy
In the English language, the capitalized form of God continues to represent a distinction between monotheistic "God" and "gods" in polytheism.[26][27] The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.[28]
Allāh (Arabic: الله) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ʾilāh" (Arabic: إله) is the term used for a deity or a god in general.[29][30][31] God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.[32]
Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *Mazdāh (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhā, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdhā-, from Proto-Indo-European mn̩sdʰeh1, literally meaning "placing (dʰeh1) one's mind (*mn̩-s)", hence "wise".[33]
Waheguru (Punjabi: vāhigurū) is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vāhi (a Middle Persian borrowing) means "wonderful" and guru (Sanskrit: guru) is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other:
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Wonderful Lord's Khalsa, Victory is to the Wonderful Lord.
Baha, the "greatest" name for God in the Baha'i faith, is Arabic for "All-Glorious".
General conceptions
Main article: Conceptions of God
There is no clear consensus on the nature or even the existence of God.[34] The Abrahamic conceptions of God include the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Divinity was recognized by the historical Buddha, particularly Śakra and Brahma. However, other sentient beings, including gods, can at best only play a supportive role in one's personal path to salvation. Conceptions of God in the latter developments of the Mahayana tradition give a more prominent place to notions of the divine.[citation needed]
Oneness
Main articles: Monotheism and Henotheism
The Trinity is the belief that God is composed of The Father, The Son (embodied metaphysically in the physical realm by Jesus), and The Holy Spirit.
Monotheists hold that there is only one god, and may claim that the one true god is worshiped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in Hinduism[35] and Sikhism.[36] In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity comprises The Father, The Son (embodied metaphysically by Jesus), and The Holy Spirit.[37] Islam's most fundamental concept is tawhid (meaning "oneness" or "uniqueness"). God is described in the Quran as: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."[38][39] Muslims repudiate the Christian doctrine of the Trinity and the divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.[40]
Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.[41]
Theism, deism and pantheism
Main articles: Theism, Deism, and Pantheism
Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans.[42] Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and in some way present in the affairs of the world.[43] Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance).[42] Catholic theology holds that God is infinitely simple and is not involuntarily subject to time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or benevolence. Open Theism, by contrast, asserts that, due to the nature of time, God's omniscience does not mean the deity can predict the future. Theism is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism.[44][45]
"God blessing the seventh day", a watercolor painting depicting God, by William Blake (1757 – 1827)
Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it.[43] In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism and Panendeism, respectively, combine Deism with the Pantheistic or Panentheistic beliefs.[21][46][47] Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it,[48] and as to Pantheism, the origin and purpose of the universe.[48][49]
Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe.[50] It is also the view of the Liberal Catholic Church; Theosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—but only as an addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.[citation needed]
Other concepts
Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[51]
In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.[52]
God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides,[53] Augustine of Hippo,[53] and Al-Ghazali,[8] respectively.
Non-theistic views
See also: Evolutionary origin of religions and Evolutionary psychology of religion
Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation";[54] he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. The methods of science should then be used to answer any empirical question about the natural world, and theology should be used to answer questions about ultimate meaning and moral value. In this view, the perceived lack of any empirical footprint from the magisterium of the supernatural onto natural events makes science the sole player in the natural world.[55]
Another view, advanced by Richard Dawkins, is that the existence of God is an empirical question, on the grounds that "a universe with a god would be a completely different kind of universe from one without, and it would be a scientific difference."[56] Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.[57]
Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.[58] Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Agnosticism and atheism
Agnosticism is the view that, the truth values of certain claims – especially metaphysical and religious claims such as whether God, the divine or the supernatural exist – are unknown and perhaps unknowable.[60][61][62]
Atheism is, in a broad sense, the rejection of belief in the existence of deities, or a God.[63][64] In a narrower sense, atheism is specifically the position that there are no deities.[65]
Anthropomorphism
Main article: Anthropomorphism
Pascal Boyer argues that while there is a wide array of supernatural concepts found around the world, in general, supernatural beings tend to behave much like people. The construction of gods and spirits like persons is one of the best known traits of religion. He cites examples from Greek mythology, which is, in his opinion, more like a modern soap opera than other religious systems.[66] Bertrand du Castel and Timothy Jurgensen demonstrate through formalization that Boyer's explanatory model matches physics' epistemology in positing not directly observable entities as intermediaries.[67] Anthropologist Stewart Guthrie contends that people project human features onto non-human aspects of the world because it makes those aspects more familiar. Sigmund Freud also suggested that god concepts are projections of one's father.[68]
Likewise, Émile Durkheim was one of the earliest to suggest that gods represent an extension of human social life to include supernatural beings. In line with this reasoning, psychologist Matt Rossano contends that when humans began living in larger groups, they may have created gods as a means of enforcing morality. In small groups, morality can be enforced by social forces such as gossip or reputation. However, it is much harder to enforce morality using social forces in much larger groups. Rossano indicates that by including ever-watchful gods and spirits, humans discovered an effective strategy for restraining selfishness and building more cooperative groups.[69]
Existence
Main article: Existence of God
St. Thomas Aquinas summed up five main arguments as proofs for God's existence.
Isaac Newton saw the existence of a Creator necessary in the movement of astronomical objects.
Arguments about the existence of God typically include empirical, deductive, and inductive types. Different views include that: "God does not exist" (strong atheism); "God almost certainly does not exist" (de facto atheism); "no one knows whether God exists" (agnosticism[70]);"God exists, but this cannot be proven or disproven" (de facto theism); and that "God exists and this can be proven" (strong theism).[55]
Countless arguments have been proposed to prove the existence of God.[71] Some of the most notable arguments are the Five Ways of Aquinas, the Argument from Desire proposed by C.S. Lewis, and the Ontological Argument formulated both by St. Anselm and René Descartes.[72]
St. Anselm's approach was to define God as, "that than which nothing greater can be conceived". Famed pantheist philosopher Baruch Spinoza would later carry this idea to its extreme: "By God I understand a being absolutely infinite, i.e., a substance consisting of infinite attributes, of which each one expresses an eternal and infinite essence." For Spinoza, the whole of the natural universe is made of one substance, God, or its equivalent, Nature.[73] His proof for the existence of God was a variation of the Ontological argument.[74]
Scientist Isaac Newton saw God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation.[75] Nevertheless, he rejected polymath Leibniz' thesis that God would necessarily make a perfect world which requires no intervention from the creator. In Query 31 of the Opticks, Newton simultaneously made an argument from design and for the necessity of intervention:
For while comets move in very eccentric orbs in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric, some inconsiderable irregularities excepted which may have arisen from the mutual actions of comets and planets on one another, and which will be apt to increase, till this system wants a reformation.[76]
St. Thomas believed that the existence of God is self-evident in itself, but not to us. "Therefore I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects."[77] St. Thomas believed that the existence of God can be demonstrated. Briefly in the Summa theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).
For the original text of the five proofs, see quinque viae
Motion: Some things undoubtedly move, though cannot cause their own motion. Since there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.
Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.
Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.
Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God (Note: Thomas does not ascribe actual qualities to God Himself).
Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God (Note that even when we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).[78]
Alister McGrath, a formerly atheistic scientist and theologian who has been highly critical of Richard Dawkins' version of atheism
Some theologians, such as the scientist and theologian A.E. McGrath, argue that the existence of God is not a question that can be answered using the scientific method.[79][80] Agnostic Stephen Jay Gould argues that science and religion are not in conflict and do not overlap.[81]
Some findings in the fields of cosmology, evolutionary biology and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as evidence that God is an imaginary entity only, with no basis in reality.[82][83][84] These atheists claim that a single, omniscient God who is imagined to have created the universe and is particularly attentive to the lives of humans has been imagined, embellished and promulgated in a trans-generational manner.[85] Richard Dawkins interprets such findings not only as a lack of evidence for the material existence of such a God, but as extensive evidence to the contrary.[55] However, his views are opposed by some theologians and scientists including Alister McGrath, who argues that existence of God is compatible with science.[86]
Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Specific attributes
Different religious traditions assign differing (though often similar) attributes and characteristics to God, including expansive powers and abilities, psychological characteristics, gender characteristics, and preferred nomenclature. The assignment of these attributes often differs according to the conceptions of God in the culture from which they arise. For example, attributes of God in Christianity, attributes of God in Islam, and the Thirteen Attributes of Mercy in Judaism share certain similarities arising from their common roots.
Names
Main article: Names of God
99 names of Allah, in Chinese Sini (script)
The word God is "one of the most complex and difficult in the English language." In the Judeo-Christian tradition, "the Bible has been the principal source of the conceptions of God". That the Bible "includes many different images, concepts, and ways of thinking about" God has resulted in perpetual "disagreements about how God is to be conceived and understood".[87]
Throughout the Hebrew and Christian Bibles there are many names for God. One of them is Elohim. Another one is El Shaddai, meaning "God Almighty".[88] A third notable name is El Elyon, which means "The Most High God".[89]
God is described and referred in the Quran and hadith by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful" (See Names of God in Islam).[90]
Supreme soul
The Brahma Kumaris use the term "Supreme Soul" to refer to God. They see God as incorporeal and eternal, and regard him as a point of living light like human souls, but without a physical body, as he does not enter the cycle of birth, death and rebirth. God is seen as the perfect and constant embodiment of all virtues, powers and values and that He is the unconditionally loving Father of all souls, irrespective of their religion, gender, or culture.[91]
Vaishnavism, a tradition in Hinduism, has list of titles and names of Krishna.
Gender
Main article: Gender of God
The gender of God may be viewed as either a literal or an allegorical aspect of a deity who, in classical western philosophy, transcends bodily form.[92][93] Polytheistic religions commonly attribute to each of the gods a gender, allowing each to interact with any of the others, and perhaps with humans, sexually. In most monotheistic religions, God has no counterpart with which to relate sexually. Thus, in classical western philosophy the gender of this one-and-only deity is most likely to be an analogical statement of how humans and God address, and relate to, each other. Namely, God is seen as begetter of the world and revelation which corresponds to the active (as opposed to the receptive) role in sexual intercourse.[6]
Biblical sources usually refer to God using male words, except Genesis 1:26-27,[94][95] Psalm 123:2-3, and Luke 15:8-10 (female); Hosea 11:3-4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131:2 (a mother); Deuteronomy 32:11-12 (a mother eagle); and Matthew 23:37 and Luke 13:34 (a mother hen).
Relationship with creation
See also: Creator deity, Prayer, and Worship
And Elohim Created Adam by William Blake, c.1795
Prayer plays a significant role among many believers. Muslims believe that the purpose of existence is to worship God.[96][97] He is viewed as a personal God and there are no intermediaries, such as clergy, to contact God. Prayer often also includes supplication and asking forgiveness. God is often believed to be forgiving. For example, a hadith states God would replace a sinless people with one who sinned but still asked repentance.[98] Christian theologian Alister McGrath writes that there are good reasons to suggest that a "personal god" is integral to the Christian outlook, but that one has to understand it is an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others. This does not imply that God is human, or located at a specific point in the universe."[99]
Adherents of different religions generally disagree as to how to best worship God and what is God's plan for mankind, if there is one. There are different approaches to reconciling the contradictory claims of monotheistic religions. One view is taken by exclusivists, who believe they are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which adherents of other religions do not. Another view is religious pluralism. A pluralist typically believes that his religion is the right one, but does not deny the partial truth of other religions. An example of a pluralist view in Christianity is supersessionism, i.e., the belief that one's religion is the fulfillment of previous religions. A third approach is relativistic inclusivism, where everybody is seen as equally right; an example being universalism: the doctrine that salvation is eventually available for everyone. A fourth approach is syncretism, mixing different elements from different religions. An example of syncretism is the New Age movement.
Jews and Christians believe that humans are created in the likeness of God, and are the center, crown and key to God's creation, stewards for God, supreme over everything else God had made (Gen 1:26); for this reason, humans are in Christianity called the "Children of God".[100]
Depiction
God is defined as incorporeal,[3] and invisible from direct sight, and thus cannot be portrayed in a literal visual image.
The respective principles of religions may or may not permit them to use images (which are entirely symbolic) to represent God in art or in worship .
Zoroastrianism
Ahura Mazda (depiction is on the right, with high crown) presents Ardashir I (left) with the ring of kingship. (Relief at Naqsh-e Rustam, 3rd century CE)
During the early Parthian Empire, Ahura Mazda was visually represented for worship. This practice ended during the beginning of the Sassanid empire. Zoroastrian iconoclasm, which can be traced to the end of the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images of Ahura Mazda in worship. However, Ahura Mazda continued to be symbolized by a dignified male figure, standing or on horseback which is found in Sassanian investiture.[101]
Islam
Further information: God in Islam
Muslims believe that God (Allah) is beyond all comprehension or equal and does not resemble any of His creations in any way. Thus, Muslims are not iconodules, are not expected to visualize God.[40]
Judaism
At least some Jews do not use any image for God, since God is the unimageable Being who cannot be represented in material forms.[102] In some samples of Jewish Art, however, sometimes God, or at least His Intervention, is indicated by a Hand Of God symbol, which represents the bath Kol (literally "daughter of a voice") or Voice of God;[103] this use of the Hand Of God is carried over to Christian Art.
Christianity
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Early Christians believed that the words of the Gospel of John 1:18: "No man has seen God at any time" and numerous other statements were meant to apply not only to God, but to all attempts at the depiction of God.[104]
Use of the symbolic Hand of God in the Ascension from the Drogo Sacramentary, c. 850
However, later on the Hand of God symbol is found several times in the only ancient synagogue with a large surviving decorative scheme, the Dura Europos Synagogue of the mid-3rd century, and was probably adopted into Early Christian art from Jewish art. It was common in Late Antique art in both East and West, and remained the main way of symbolizing the actions or approval of God the Father in the West until about the end of the Romanesque period. It also represents the bath Kol (literally "daughter of a voice") or voice of God,[103] just like in Jewish Art.
In situations, such as the Baptism of Christ, where a specific representation of God the Father was indicated, the Hand of God was used, with increasing freedom from the Carolingian period until the end of the Romanesque. This motif now, since the discovery of the 3rd century Dura Europos synagogue, seems to have been borrowed from Jewish art, and is found in Christian art almost from its beginnings.
The use of religious images in general continued to increase up to the end of the 7th century, to the point that in 695, upon assuming the throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world.[105] However, the increase in religious imagery did not include depictions of God the Father. For instance, while the eighty second canon of the Council of Trullo in 692 did not specifically condemn images of The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures.[106]
The beginning of the 8th century witnessed the suppression and destruction of religious icons as the period of Byzantine iconoclasm (literally image-breaking) started. Emperor Leo III (717–741), suppressed the use of icons by imperial edict of the Byzantine Empire, presumably due to a military loss which he attributed to the undue veneration of icons.[107] The edict (which was issued without consulting the Church) forbade the veneration of religious images but did not apply to other forms of art, including the image of the emperor, or religious symbols such as the cross.[108] Theological arguments against icons then began to appear with iconoclasts arguing that icons could not represent both the divine and the human natures of Jesus at the same time. In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later.
The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general.[109] However, this did not immediately translate into large scale depictions of God the Father. Even supporters of the use of icons in the 8th century, such as Saint John of Damascus, drew a distinction between images of God the Father and those of Christ.
In his treatise On the Divine Images John of Damascus wrote: "In former times, God who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see".[110] The implication here is that insofar as God the Father or the Spirit did not become man, visible and tangible, images and portrait icons can not be depicted. So what was true for the whole Trinity before Christ remains true for the Father and the Spirit but not for the Word. John of Damascus wrote:[111]
"If we attempt to make an image of the invisible God, this would be sinful indeed. It is impossible to portray one who is without body:invisible, uncircumscribed and without form."
Around 790 Charlemagne ordered a set of four books that became known as the Libri Carolini (i.e. "Charles' books") to refute what his court mistakenly understood to be the iconoclast decrees of the Byzantine Second Council of Nicaea regarding sacred images. Although not well known during the Middle Ages, these books describe the key elements of the Catholic theological position on sacred images. To the Western Church, images were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves. The Council of Constantinople (869) (considered ecumenical by the Western Church, but not the Eastern Church) reaffirmed the decisions of the Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm. Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book:[112]
We decree that the sacred image of our Lord Jesus Christ, the liberator and Savior of all people, must be venerated with the same honor as is given the book of the holy Gospels. For as through the language of the words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them.
But images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them.[113] However, the general acceptance of icons and holy images began to create an atmosphere in which God the Father could be symbolized.
Prior to the 10th century no attempt was made to use a human to symbolize God the Father in Western art.[104] Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century AD. A rationale for the use of a human is the belief that God created the soul of Man in the image of His own (thus allowing Human to transcend the other animals).
It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely a whole human. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.[114]
By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts, which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto's fresco of c. 1305 in Padua.[115] In the 14th century the Naples Bible carried a depiction of God the Father in the Burning bush. By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden, which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti, begun in 1425 use a similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram, continued to use the old depiction of Christ as Logos in Genesis scenes. In the 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ.
In an early Venetian school Coronation of the Virgin by Giovanni d'Alemagna and Antonio Vivarini, (c. 1443) The Father is depicted using the symbol consistently used by other artists later, namely a patriarch, with benign, yet powerful countenance and with long white hair and a beard, a depiction largely derived from, and justified by, the near-physical, but still figurative, description of the Ancient of Days.[116]
. ...the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)
Usage of two Hands of God"(relatively unusual) and the Holy Spirit as a dove in Baptism of Christ, by Verrocchio, 1472
In the Annunciation by Benvenuto di Giovanni in 1470, God the Father is portrayed in the red robe and a hat that resembles that of a Cardinal. However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.g. in Verrocchio's Baptism of Christ in 1472.[117]
God the Father with His Right Hand Raised in Blessing, with a triangular halo representing the Trinity, Girolamo dai Libri c. 1555
In Renaissance paintings of the adoration of the Trinity, God may be depicted in two ways, either with emphasis on The Father, or the three elements of the Trinity. The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo (as a reference to the Trinity), or with a papal crown, specially in Northern Renaissance painting. In these depictions The Father may hold a globe or book (to symbolize God's knowledge and as a reference to how knowledge is deemed divine). He is behind and above Christ on the Cross in the Throne of Mercy iconography. A dove, the symbol of the Holy Spirit may hover above. Various people from different classes of society, e.g. kings, popes or martyrs may be present in the picture. In a Trinitarian Pietà, God the Father is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion.[118]
Representations of God the Father and the Trinity were attacked both by Protestants and within Catholicism, by the Jansenist and Baianist movements as well as more orthodox theologians. As with other attacks on Catholic imagery, this had the effect both of reducing Church support for the less central depictions, and strengthening it for the core ones. In the Western Church, the pressure to restrain religious imagery resulted in the highly influential decrees of the final session of the Council of Trent in 1563. The Council of Trent decrees confirmed the traditional Catholic doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image.[119]
Artistic depictions of God the Father were uncontroversial in Catholic art thereafter, but less common depictions of the Trinity were condemned. In 1745 Pope Benedict XIV explicitly supported the Throne of Mercy depiction, referring to the "Ancient of Days", but in 1786 it was still necessary for Pope Pius VI to issue a papal bull condemning the decision of an Italian church council to remove all images of the Trinity from churches.[120]
The famous The Creation of Adam by Michelangelo, c.1512
God the Father is symbolized in several Genesis scenes in Michelangelo's Sistine Chapel ceiling, most famously The Creation of Adam (whose image of near touching hands of God and Adam is iconic of humanity, being a reminder that Man is created in the Image and Likeness of God (Gen 1:26)).God the Father is depicted as a powerful figure, floating in the clouds in Titian's Assumption of the Virgin in the Frari of Venice, long admired as a masterpiece of High Renaissance art.[121] The Church of the Gesù in Rome includes a number of 16th century depictions of God the Father. In some of these paintings the Trinity is still alluded to in terms of three angels, but Giovanni Battista Fiammeri also depicted God the Father as a man riding on a cloud, above the scenes.[122]
In both the Last Judgment and the Coronation of the Virgin paintings by Rubens he depicted God the Father using the image that by then had become widely accepted, a bearded patriarchal figure above the fray. In the 17th century, the two Spanish artists Velázquez (whose father-in-law Francisco Pacheco was in charge of the approval of new images for the Inquisition) and Murillo both depicted God the Father using a patriarchal figure with a white beard in a purple robe.
The Ancient of Days (1794) Watercolor etching by William Blake
While representations of God the Father were growing in Italy, Spain, Germany and the Low Countries, there was resistance elsewhere in Europe, even during the 17th century. In 1632 most members of the Star Chamber court in England (except the Archbishop of York) condemned the use of the images of the Trinity in church windows, and some considered them illegal.[123] Later in the 17th century Sir Thomas Browne wrote that he considered the representation of God the Father using an old man "a dangerous act" that might lead to Egyptian symbolism.[124] In 1847, Charles Winston was still critical of such images as a "Romish trend" (a term used to refer to Roman Catholics) that he considered best avoided in England.[125]
In 1667 the 43rd chapter of the Great Moscow Council specifically included a ban on a number of symbolic depictions of God the Father and the Holy Spirit, which then also resulted in a whole range of other icons being placed on the forbidden list,[126][127] mostly affecting Western-style depictions which had been gaining ground in Orthodox icons. The Council also declared that the person of the Trinity who was the "Ancient of Days" was Christ, as Logos, not God the Father. However some icons continued to be produced in Russia, as well as Greece, Romania, and other Orthodox countries.
Theological approaches
Theologians and philosophers have attributed to God such characteristics as omniscience, omnipotence, omnipresence, perfect goodness, divine simplicity, and eternal and necessary existence. God has been described as incorporeal, a personal being, the source of all moral obligation, and the greatest conceivable being existent.[3] These attributes were all claimed to varying degrees by the early Jewish, Christian and Muslim scholars, including Maimonides,[53] St Augustine,[53] and Al-Ghazali.[128]
Many philosophers developed arguments for the existence of God,[8] while attempting to comprehend the precise implications of God's attributes. Reconciling some of those attributes generated important philosophical problems and debates. For example, God's omniscience may seem to imply that God knows how free agents will choose to act. If God does know this, their ostensible free will might be illusory, or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient.[129]
However, if by its essential nature, free will is not predetermined, then the effect of its will can never be perfectly predicted by anyone, regardless of intelligence and knowledge. Although knowledge of the options presented to that will, combined with perfectly infinite intelligence, could be said to provide God with omniscience if omniscience is defined as knowledge or understanding of all that is.
The last centuries of philosophy have seen vigorous questions regarding the arguments for God's existence raised by such philosophers as Immanuel Kant, David Hume and Antony Flew, although Kant held that the argument from morality was valid. The theist response has been either to contend, as does Alvin Plantinga, that faith is "properly basic", or to take, as does Richard Swinburne, the evidentialist position.[130] Some theists agree that only some of the arguments for God's existence are compelling, but argue that faith is not a product of reason, but requires risk. There would be no risk, they say, if the arguments for God's existence were as solid as the laws of logic, a position summed up by Pascal as "the heart has reasons of which reason does not know."[131] A recent theory using concepts from physics and neurophysiology proposes that God can be conceptualized within the theory of integrative level.[132]
Many religious believers allow for the existence of other, less powerful spiritual beings such as angels, saints, jinn, demons, and devas.[133][134][135][136][137]
Merton begins this transitional section by clearly indicating that while vows are an essential element of religious profession, they are not the only or even the most important dimension of that profession. First in significance is the commitment to ongoing conversion, to “putting on” Christ, to following Christ, to sharing in the mystery of Christ. Then comes incorporation into the religious community, to be understood not just in a juridical context, as a contractual arrangement, but as participation in a supernatural family that is a manifestation of Trinitarian mutual love. “In this society of love,” Merton writes, “what matters is not the assertion of rights and the enforcement of obligations, but mutual trust and love” (157), which should then radiate out from the community to embrace the entire Church. Without this family spirit, religious life is reduced to “organized hypocrisy” (158). Consecration to God by vow is thus “but the third in importance of the three essential elements of religious profession” (158).
Merton then goes on to consider the nature of religious profession in general and of making vows in particular from both canonical and theological perspectives. The validity of profession depends on the fulfillment of various external factors (age, valid novitiate, explicit public declaration, etc.) but most fundamentally on free and full consent. The theological foundation of profession, traced through the successive diverse acts that constitute consent according to Thomistic analysis, is the will to obligate oneself, the free decision of the entire person, involving intelligence, senses and emotions, and the will. Thus to make a vow is not to renounce one’s freedom but to exercise it in an act of worship, the definitive offering of oneself to God. “Only to such a One can we give our liberty without debasing it. Only to such a One can we give our liberty and become yet more free by doing so” (185).
-The life of the vows : initiation into the monastic tradition 6 / by Thomas Merton ; edited with an introduction by Patrick F. O’Connell ; preface by Augustine Roberts.
Royal Navy And Royal Netherlands Navy Signing A Memorandum of Understanding. Picture:LA(Phot) Alex Knott
2SL, Vice Admiral David Steel CBE signing the Memorandumof Understanding on behalf of the Royal Navy.
2SL, Vice Admiral David Steel CBE signed the Memorandum of Understanding on behalf of the Royal Navy. Pictured is the Second Sea Lord Vice Admiral David Steel CBE and Vice Admiral Borsboom of the Royal Netherlands Navy whilst the two respective Navies sign the Memorandum of Understanding, aboard HMS Victory in HMNB Portsmouth.
You might think that relationship commitment and personal freedom are at odds with one another.
My own experience was that when I made the commitment to my marriage I felt liberated.
When I shared this observation with my single friend Howard, he looked at me as though I had taken leave of my...
howdoidate.com/relationships/commitment/this-is-what-rela...
"Understanding. We know very well that faith is adherence to God in the chiaroscuro of mystery; but it is also search in the desire to know the revealed truth more and better. Now, such an interior urge comes to us from the Holy Spirit who, with faith, gives us precisely this special gift of intelligence and, as it were, intuition of the divine truth.
The word "intellect" derives from the Latin "intus legere", which means "to read within", to penetrate, to understand thoroughly. Through this gift the Holy Spirit who "sees into the depths of God" (1 Cor 2:10), communicates to the believer a glint of such a penetrating capacity, opening the heart to the joyous understanding of God's loving plan. Once again the experience of the disciples of Emmaus is renewed; having recognised the Risen Lord in the breaking of the bread, they said to one another: "Were not our hearts burning within us while he spoke to us on the way and opened the scriptures to us? (Lk 24:32).
This supernatural intelligence is given not only to individuals, but also to the community: to pastors who, as successors of the Apostles, are heirs to the specific promise made to them by Christ (cf. Jn 14:26; 16:13), and to the faithful who, thanks to the "anointing" of the Spirit (cf. 1 Jn 2:20 and 27), possess a special "sense of the faith'' (sensus fidei) which guides them in their concrete choices.
The light of the Spirit, in fact, while it sharpens the understanding of divine things, renders ever more clear and penetrating the understanding of human things. Thanks to it one sees better the many signs of God which are written in creation. Thus is discovered the not merely earthly dimension of events of which human history is woven. One can even arrive at prophetically interpreting the present and the future: signs of the times, signs of God!"
- Pope Blessed John Paul II.
Detail of the risen Christ and the disciples at Emmaus from a stained glass window in the Temple Church in London.
Just 5.5 miles from the Demilitarized Zone, US and South Korea Soldiers fired Artillery rounds, with the Korean Army leading the exercise May 10. After, the joint exercise US Soldiers from 1st Battalion, 82nd Field Artillery Regiment, 1st Armored Brigade Combat Team, 1st Cavalry Division held their Top Gun competition, while the South Korean 228 Field Artillery Battalion, 26th Mechanized Division Artillery recovered from the exercise and moved to their Korean instillations. The purpose of the joint exercise was to develop precision and understanding between U.S. Army and ROKA artillery teams.
Understanding the buildings of London through drawing…
my instinctive way to understand a building is to draw it as I am observing it. I think it is part of my architectural background of design sketching that I draw to think…. rather than observing first and drawing second. Anyway here are a few scribbles of some iconic buildings of London.
If I haven't said before I am having a few days in London after BCN and so one might think that this is a bit of trip prep.
BTW I am loving seeing Alissa Duke's trip prep on her blog (she is also going to London as well as BCN) www.alissaduke.com/
However…this sketching is actually work - how cool is that… I have an exciting illustration project that I am working on at the moment and this is preparation for that. Ok…back to work.
Happy Monday everyone… oh! it is cold today in Sydney!
Flying through space on a spinning rock...
whipping around the sphere of fire that gripped the whole ball from ninety three million miles away...
cruising around that fireball at sixty seven thousand sixty two miles an hour...
and spinning in circles around the planet's axis at another thousand miles an hour yet.
On the edge of land and sea I sat and watched with awe the spectacle that is the carnival ride that we're all on together...
Hurtling through this vacuum in circles just fast enough to keep from falling into that ball of fire that holds us tenaciously in it's grip.
The water moves with it all... sloshing and slapping at the shore... making fountains of it's energy when forced against the solid rock on which I sat to ponder.
It all seems so alive.
Everything is moving as if it had some purpose.
Some destiny more so than to simply and elegantly uphold Newton's First Law.
And so a thousand miles an hour is deducted from my velocity for I sit on the side of the Earth that spins at that moment away from the sun... my speed is reduced to sixty six thousand miles an hour and change and I didn't even feel the thousand mile per hour deceleration.
And then of course the Sun itself and all of the planets of our solar system with it are spinning around the black hole that is the center of our galaxy at another four hundred and eighty three thousand miles per hour...
And all the while the whole shebang... including that massive black hole moves even faster still towards the constellations of Leo and Virgo at 1.3 million miles per hour!
No one really knows why we're cookin' so fast in that direction but people who know this stuff think that there is something there called 'The Great Attractor.'
If you add it all up and figure for the instances when your revolutionary speeds are lined up with the major course of our screaming velocity towards the 'Great Attractor'... get ready for something only Viewminder's gonna tell you...
at times... you are moving at 1,851,062 miles per hour... one million eight hundred and fifty one thousand and sixty two miles per freakin' hour!
That's 30,851 miles per minute.
You're flying through the universe at 514 miles PER SECOND!
Every day you travel more than forty four million miles!
44,000,000 miles!
I didn't sit down on the rocky shore to think of this shit.
If I could have convinced my shrink to hook me up with a prescription for some medical marijuana maybe I could have just sat there and enjoyed the ride.
I was just enchanted by the sound of the waves pounding against the rocks.
Their endless crashing and splashing seemed to me to be driven by some vast and powerful force of energy.
I sat there intrigued by all of this and though I could not tell you with an ounce of certainty my place within it all...
I can tell you that I FELT it.
I felt the motion of everything and if I knew one thing it was that we are flyin' through a vast universe at a wicked high rate of speed in a complex range of motion that can be explained with a handful of physics on the back of a cocktail napkin.
You and me are freakin' flyin' through space towards something.
Really fast.
What a wonderful and mysterious existence this is.
A profound complexity and an infinitely improbable thing to be sitting on that rock in the middle of it all thinking about where it's all headed.
Sometimes maybe you and I don't know just where we belong.
But you get out there for a little while and surf the universe and you'll know one thing for sure.
You belong.
You are a part of it all.
Martin Creed
Work No. 2630 UNDERSTANDING, 2016
Red Neon, Steel
Approx dims: 21 3/5 x 50 x 2 1/8 ft / 658.6 x 1524 x 66 cm. Base 25 x 25 feet at top / 33 x 33 feet at bottom
Presented by Public Art Fund, May 4 – October 23, 2016 at Pier 6, Brooklyn Bridge Park
Courtesy the artist, Gavin Brown’s enterprise New York/Rome, and Hauser & Wirth
Photo: Jason Wyche, Courtesy Public Art Fund, NY
© Martin Creed 2016
Cosplay Leipzig
Leipziger Buchmesse 2011
Leipzig Book Fair 2011
2011-03-20_117
2011#051
seely (___) 105416 as Sailor Saturn from Sailor Moon
Pictures posted are 1024x683 pixels. 3000x2000 version for models only, sorry.
Thank you for any group invites which I'll be glad to accept. However, if I can't check the content of such groups "This group is not available to you" I'd rather not add any of my photos. Thanks for your understanding.
www.ciatnews.cgiar.org/?p=7981
Credit: ©2014CIAT/StephanieMalyon
Please credit accordingly and leave a comment when you use a CIAT photo.
For more info: ciat-comunicaciones@cgiar.org
photographer: xergs
location: malasag cdo,Philippines
Living gives you a better understanding of life. I would hope that my characters have become deeper and more rounded personalities. Wider travels have given me considerably greater insight into how cultural differences affect not only people, but politics and art.
--Alan Dean Foster--
I am certain that most news-hungry people in this country, especially the younger generation, are keen to gather whatever possible information on the Commonwealth Heads of Government Meeting (CHOGM) and its affiliated bodies in view of the forthcoming CHOGM scheduled to be held in November 2013. Hence I wish to describe briefly the significance of the role played by the Commonwealth and its affiliated bodies in the philosophy of the Commonwealth.
The forthcoming CHOGM is said to be the biggest such event to be held in Sri Lanka after the Non-Aligned Conference in 1976. Such statements cannot be challenged.
However, the Non-Aligned Movement (NAM) cannot be compared to the CHOGM. The NAM came into existence as a result of the then ongoing Cold War between the two world powers, the United States of America and the Soviet Union and the countries respectively aligned to the two world powers.
CHOGM Summit in Perth, Australia
The Non-Aligned Movement was not established as a formal organisation, but became the name to refer to the participants of the Conference of Heads of State or Head of Government of Non-Aligned Countries first held in 1961. Former Indian Prime Minister the late Sri Jawharalal Nehru played a prominent role in the NAM. The NAM has a political flavour and has no headquarters of its own.
The Commonwealth is not a political movement. It is an association of 54 independent countries, almost all of which were former British Colonies. The Commonwealth concept can be considered as more important to the member nations than the NAM.
The Commonwealth is an association of sovereign nations which support one another and work together towards international goals. It is also a family of peoples. With their common heritage in
language, culture, law, education and democratic traditions,among other things, Commonwealth countries are able to work together in an atmosphere of greater trust and understanding than what generally prevails among nations.
The Commonwealth is often described as a ‘family’ of nations and People. The sense of family is most apparent in the wide network of societies, institutions, associations, organisations, funds and charities which support the Commonwealth.
This network links people of different nations, cultures, faces and economic levels, enabling engineers of nurses from different societies to explore and learn from their different yet related experience.
The Commonwealth Secretariat or the main head-quarters is located in London while the various affiliated professional institutions are located in London as well as other major capitals of Commonwealth nations.
The following 83 affiliated organisations are functioning with the professional entities and corporative bodies to improve knowledge and capacity building process.
* Association of Commonwealth Archivists and Records Managers (ACARM) established in 1984 and located in London
* Association of Commonwealth Amnesty International section (ACAIS) established 2001, located in New Zealand
* Association of Commonwealth Examination and Accreditation Bodies (ACEAB) established in 1996 and located in Cambridge UK
* Association for Commonwealth Literature and Language Studies (ACLALS) established in 1964 and located in Hyderabad, India
* Association of Commonwealth Universities (ACU) established in 1913 and located in London
* British Empire and Commonwealth Museum, Commonwealth Association of Architects (CAA) established in 1989 and located in London. Bristol UK.
* Commonwealth Association of Indigenous Peoples (CAIP) Established in 1999 and located in Queensland, Australia
* Commonwealth Association for Mental Handicap and Developmental Disabilities (CAMHADD) established in 1983 and located in Sheffield, UK
* Commonwealth Association of Museums, established in 1974 and Located in Calgary, Canada
* Commonwealth Association for Paediatric Gastroenterology and Nutrition (CAPGAN) established in 1994 and located in Oxford, UK
* Commonwealth Association of Planners (CAP) established in 1973 and located in London
* Commonwealth Association of Professional Centres, established in 1996 and located in New South Wales, Australia
* Commonwealth Association for Public Administration and Management (CAPAM) established in 1994 and located in Toronto, Canada
* Commonwealth Association of Public Sector Lawyers, established in 1996 and located in New South Wales, Australia
* Commonwealth Association of Science, Technology and Mathematics Educators (CASTME) established in 1974 and located in London, UK
* Commonwealth Association of Surveying and Land Economy (CASLE) established in 1969 and located in Bristol, UK
* Commonwealth Association of Tax Administrators (CATA) established in 1978 and located in London
* Commonwealth Broadcasting Association (CBA) established in 1945 and located in London
* Commonwealth Business Council (CBC) established in 1997 and located in London, UK
* Commonwealth Centre for Electronic Governance (CCEG) established in 2000 and located in Ontario, Canada
* Commonwealth Consortium for Education (CCfE) established in 1997 and located in London, UK
* Commonwealth Council for Educational Administration and
Management (CCEAM) established in 1970 and located in Auckland, New Zealand
* Commonwealth Countries’ League (CCL) established in 1925 and located in London, UK
* Commonwealth Countries’ League Education Fund, established in 1967 and located in Kent, UK
* Commonwealth Dental Association (CDA) established in 1991 and located in London, UK
* Commonwealth Education Trust, established in 1883 and located in London, UK
* Commonwealth Engineers Council (CEC) established in 1946 and located in London, UK
* Commonwealth Forestry Association (CFA) established in 1921 and located in Oxfordshire, UK
* Commonwealth Forum for Project Management (CFPM) established in 1997 and located in Monmouth, UK
* Commonwealth Foundation established in 1966 and located in London, UK.
* Commonwealth Games Federation (CGF) established in 1978 and located in London, UK
* Commonwealth Geographical Bureau (CGB) established in 1968 and Located in Rondebosch, South Africa
* Commonwealth Group of Family Planning Associations, established in 1952 and located in London, UK
* Commonwealth Hansard Editors Association, established in 1984 and located in London, UK
* Commonwealth Historians Society, established in 1989 and located in New Delhi, India
* Commonwealth Human Ecology Council (CHEC) established in 1969 and located in London, UK
* Commonwealth Human Rights Initiative (CHRI), established in 1987 and located in New Delhi, India
* Commonwealth Institute, established in 1888 and located in London, UK
* Commonwealth Jewish Council and Trust, established in 1982 and located in London, UK
* Commonwealth Journalists Association (CJA) established in 1978 and located in London, UK
* Commonwealth Judicial Education Institute (CJEI) established in 1998 and located in Nova Scotia, Canada
* Commonwealth Lawyers Association (CLA) established in 1983 and located in London, UK
* Commonwealth of Learning (COL) established in 1987 and located in Vancouver, Canada
* Commonwealth Legal Advisory Service (CLAS) established in 1962 and located in London, UK
* Commonwealth Legal Education Association (CLEA) established in 1971 and located in London, UK
* Commonwealth Library Association (COMLA) established in 1972 and located in Kingston, Jamaica
* Commonwealth Local Government Forum (CLGF) established in 1995 and located in London, UK
* Commonwealth Magistrates’ and Judges’ Association (CMJA) established in 1970 and located in London, UK
* Commonwealth Media Development Fund (CMDF) established in 1979 and located in London, UK
* Commonwealth Medical Association (CMA) established in 1962 and located in London, UK
* Commonwealth Medical Trust (Commit) established in 1995 and located in London, UK
* Commonwealth Network of Information Technology for Development (COMNET-IT) established in 1995 and located in Bajda, Malta
* Commonwealth Nurses Federation established in 1972 and located in London, UK
* Commonwealth Organization for Social Work (COSW) established in 1911 and located in London, UK
* Commonwealth Parliamentary Association (CPA) established in 1983 and located in London, UK
* Commonwealth Partnership for Technology Management (CPTM) established in 1995 and located in London, UK
* Commonwealth Pharmaceutical Association (CPA) established in 1970 and located in London, UK
* Commonwealth Policy Studies Unit (CPSU) established in 1999 and located in London, UK
* Commonwealth Press Union (CPU) established in 1950 and located in London, UK
* Commonwealth Relations Trust established in 1937 and located in London, UK
* Commonwealth Scholarship and Fellowship Plan (CSFP) established in 1959 and located in London, UK
* Commonwealth Telecommunications Organization (CTO) established in 1967 and located in London, UK
* Commonwealth Universities Study Abroad Consortium (CUSAC) established in 1963 and located in London, UK
* Commonwealth Veterinary Association (CVA) established in 1967 and located in Bangalore, India
* Commonwealth War Graves Commission (CWGC) established in 1917 and located in London, UK
* Commonwealth Women's Network (CWN) established in 1991 and located in Port of Spain, Trinidad and Tobago
* Commonwealth Youth Exchange Council (CYEC) established in 1970 and located in London, UK
* Conference of Commonwealth Auditors-General, established in 1951 and located in Putrajaya, Malaysia
* Conference of Commonwealth Meteorologists (CCM) established in 2003 and located in London, UK
* Council for Education in the Commonwealth (CEC) established in 1959 and located in London, UK
* English-Speaking Union (ESU) established in 1918 and located in London, UK.
* Institute of Commonwealth Studies (ICS) established in 1949 and located in London, UK
* League for the Exchange of Commonwealth Teachers (LECT) established in 2007 and located in London, UK
* Organization of Commonwealth United Nations Associations (OCUNA) established in 1980 and located in London, UK
* The Round Table: Commonwealth Journal of International Affairs (CJIA) established in 1910 and located in London, UK
* Royal Agricultural Society of the Commonwealth (RASC) established in 1957 and located in London, UK
* Royal Commonwealth Ex-Services League (RCEL) established in 1921 and located in London, UK
* Royal Commonwealth Society (RCS) established in 1968 and located in London, UK
* Royal Over-Seas League (ROSL) established in 1910 and located in London, UK
* Sight Savers International (RCSB) established in 1950 and located in London, UK
* So optimist International Commonwealth Group (SICG) established in 1998 and located in London, UK
* Sound Seekers (Commonwealth Society for the Deaf)) established in 1959 and located in London, UK
* Victoria League for Commonwealth Friendship (VLCF) established in 1901 and located in London, UK
Commonwealth Parliamentary Association
The Commonwealth Parliamentary Association (CPA) was founded in 1911 as the Empire Parliamentary Association. Evolving with the Commonwealth, the CPA adopted its present name in 1948. The Association is composed of branches formed in legislatures in Commonwealth countries, which subscribe to parliamentary democracy. Currently, the Association's parliamentary members of national, State, provincial and territorial parliaments stand at 164.
The Parliament of Sri Lanka has a branch of CPA, comprising all party representations. The CPA mission is to promote knowledge and understanding about parliamentary democracy with particular reference to Commonwealth countries, and further co-operation and consultation between Commonwealth parliaments. The CPA achieves its mission through the following activities: Conferences, seminars, workshops and training events, publications, providing information and Parliamentary visits.
The President of Sri Lankan Mahinda Rajapaksa officially inaugurated the 58th Parliamentary Conference (CPA) - Annual Conference - in Colombo on September 11, 2012. The Conference was held during the period September 7-15, 2012 with the participation of 800 Members of Parliaments including speakers representing 179 regions of 54 Commonwealth countries. The Sri Lankan Government had hosted the Annual CPA Conference in Colombo twice before, in 1974 and 1995.
Association for Commonwealth Literature and Language Studies
The Association for Commonwealth Literature and Language Studies (ACLALS) was established to promote and coordinate Commonwealth Literature Studies, organise seminars and workshops, arrange lectures by writers and scholars, publish a newsletter about activities in the field of Commonwealth literature and hold a conference triennially. The last conference took place in St. Lucia, West Indies from August 5-9.
The Sri Lankan Association for Commonwealth Literature and Language Studies (SLACLALS) is headed by Prof. Ashley Halpe. The Sri Lanka Association for Commonwealth Literature and ACLALS were started in 1964 with a conference at the University of Leeds and was officially accredited to the Commonwealth in 2005.
The Sri Lanka branch of ACLALS, SLACLALS was created in the late 1970s under the guidance of Ashley Halpe who was Professor in English at the University of Ceylon at the time. The aims of SLACLALS are to encourage the study of and research into Commonwealth Literature and language with special reference to Sri Lanka and to support creative writing in English. SLACLALS had held several conferences and seminars over the years in Peradeniya, Colombo, Kandy and Sabaragamuwa.
The Association of Commonwealth Universities
The Association of Commonwealth Universities (ACU)is governed by its member institutions through an elected council. As the ACU is a UK-registered charity, Council members also act as its trustees. The ACU Council comprises up to 23 members: 20 elected Council members, up to two co-opted Council members and, if the Honorary Treasurer is co-opted rather than elected, the Honorary Treasurer.
Commonwealth Association of Architects
The Commonwealth Association of Architects [CAA] is a membership organisation for professional bodies representing architects in Commonwealth countries. Formed in 1965 to promote co-operation for ‘the advancement of architecture in the Commonwealth’ and particularly to share and increase architectural knowledge, it currently has 34 members.
Commonwealth Broadcasting Association
The Commonwealth Broadcasting Association (CBA) is a representative body for public service broadcasters throughout the Commonwealth, founded in 1945. A not-for-profit non-government organisation, the CBA is funded by subscriptions from 102 members and affiliates from 53 countries.
The stated goal of the CBA is to promote best practices in public service broadcasting and to foster freedom of expression. It also serves to provide support and assistance to its members through training, bursaries, consultancies, networking opportunities and materials for broadcast. Sri Lanka Rupavahini Corporation and the Capital Maharaja Organization Limited are Sri Lankan members.
Commonwealth Business Council
The Commonwealth Business Council (CBC) is an institution of the Commonwealth family that aims to use the global network of the Commonwealth of Nations more effectively for the promotion of global trade and investment for shared prosperity. It was formed at the Commonwealth Heads of Government Meeting in CHOGM 1997, in Edinburgh, United
Kingdom.
Commonwealth Dental Association
The Sri Lankan Dental Association bears the membership of the Commonwealth Dental Association (CDA). The CDA represents over half a million dentists who practice in Commonwealth countries across the World.
The Association aims to improve dental and oral health in the Commonwealth. It aims to develop and promote strategies to improve oral health care; to encourage the training of appropriate personnel, to serve as a forum for the exchange of ideas, professional information and the emerging concept of oral health; to address problems of professional isolation in the non-industrialised Commonwealth countries and to stimulate continuing professional education.
CHOGM under Lankan Chairmanship 2013-2015
With the hosting of the CHOGM in Sri Lanka in November, the President of Sri Lanka will assume the role of its Chairmanship for the period 2013 to 2015 commencing in November. Therefore, the Government of Sri Lanka should strive to steer the Commonwealth programs clear of any foreseeable difficulties and or impediments. For that purpose, it is my belief that the Sri Lankan government should prepare a master plan for the implementation of Commonwealth programs during the next two years.
Despite the fact that many government and private institutions as well as professionals have participated at several seminars, workshops etc. conducted by Commonwealth Organizations abroad, unfortunately as at present we do not have any major commonwealth intuitions located in this country. Hence , it is my view, that in the national interest we should make use of this golden opportunity to establish one or more of the following organizations, as circumstances permit, in the country under the umbrella of the Commonwealth and encourage the commencement of awareness programmes covering the respective areas. .
I. Commonwealth Association of Youth Parliamentarians
II. Commonwealth Association of Professional Youth Workers (for which a proposal has already been submitted to the CYPt by Brian Belton).
III. Commonwealth Institute of Gem and Jewellery.
The writer is Director (Middle East) of the Ministry of External Affairs.
Pasting from the Wikipedia page on the Rosetta Stone:
[[[
The Rosetta Stone is an Ancient Egyptian artifact which was instrumental in advancing modern understanding of Egyptian hieroglyphic writing. The stone is a Ptolemaic era stele with carved text made up of three translations of a single passage: two in Egyptian language scripts (hieroglyphic and Demotic) and one in classical Greek. It was created in 196 BC, discovered by the French in 1799 at Rosetta, and transported to England in 1802. Once in Europe, it contributed greatly to the deciphering of the principles of hieroglyph writing, through the work of the British scientist Thomas Young and the French scholar Jean-François Champollion. Comparative translation of the stone assisted in understanding many previously undecipherable examples of hieroglyphic writing. The text on the stone is a decree from Ptolemy V, describing the repeal of various taxes and instructions to erect statues in temples. Two Egyptian-Greek multilingual steles predated Ptolemy V's Rosetta Stone: Ptolemy III's Decree of Canopus, 239 BC, and Ptolemy IV's Decree of Memphis, ca 218 BC.
The Rosetta Stone is 114.4 centimetres (45.0 in) high at its highest point, 72.3 centimetres (28.5 in) wide, and 27.9 centimetres (11.0 in) thick.[1] It is unfinished on its sides and reverse. Weighing approximately 760 kilograms (1,700 lb), it was originally thought to be granite or basalt but is currently described as granodiorite of a dark grey-pinkish colour.[2] The stone has been on public display at The British Museum since 1802.
Contents
• 1 History of the Rosetta Stone
• 5 Notes
History of the Rosetta Stone
Modern-era discovery
In preparation for Napoleon's 1798 campaign in Egypt, the French brought with them 167 scientists, scholars and archaeologists known as the 'savants'. French Army engineer Lieutenant Pierre-François Bouchard discovered the stone sometime in mid-July 1799, first official mention of the find being made after the 25th in the meeting of the savants' Institut d'Égypte in Cairo. It was spotted in the foundations of an old wall, during renovations to Fort Julien near the Egyptian port city of Rashid (Rosetta) and sent down to the Institute headquarters in Cairo. After Napoleon returned to France shortly after the discovery, the savants remained behind with French troops which held off British and Ottoman attacks for a further 18 months. In March 1801, the British landed at Aboukir Bay and scholars carried the Stone from Cairo to Alexandria alongside the troops of Jacques-Francois Menou who marched north to meet the enemy; defeated in battle, Menou and the remnant of his army fled to fortified Alexandria where they were surrounded and immediately placed under siege, the stone now inside the city. Overwhelmed by invading Ottoman troops later reinforced by the British, the remaining French in Cairo capitulated on June 22, and Menou admitted defeat in Alexandria on August 30.[3]
After the surrender, a dispute arose over the fate of French archaeological and scientific discoveries in Egypt. Menou refused to hand them over, claiming they belonged to the Institute. British General John Hely-Hutchinson, 2nd Earl of Donoughmore, refused to relieve the city until de Menou gave in. Newly arrived scholars Edward Daniel Clarke and William Richard Hamilton agreed to check the collections in Alexandria and found many artifacts that the French had not revealed.[citation needed]
When Hutchinson claimed all materials were property of the British Crown, a French scholar, Étienne Geoffroy Saint-Hilaire, said to Clarke and Hamilton that they would rather burn all their discoveries — referring ominously to the destruction of the Library of Alexandria — than turn them over. Clarke and Hamilton pleaded their case and Hutchinson finally agreed that items such as biology specimens would be the scholars' private property. But Menou regarded the stone as his private property and hid it.[4]
How exactly the Stone came to British hands is disputed. Colonel Tomkyns Hilgrove Turner, who escorted the stone to Britain, claimed later that he had personally seized it from Menou and carried it away on a gun carriage. In his much more detailed account however, Clarke stated that a French 'officer and member of the Institute' had taken him, his student John Cripps, and Hamilton secretly into the back-streets of Alexandria, revealing the stone among Menou's baggage, hidden under protective carpets. According to Clarke this savant feared for the stone's safety should any French soldiers see it. Hutchinson was informed at once, and the stone taken away, possibly by Turner and his gun-carriage. French scholars departed later with only imprints and plaster casts of the stone.[5]
Turner brought the stone to Britain aboard the captured French frigate HMS Egyptienne landing in February 1802. On March 11, it was presented to the Society of Antiquaries of London and Stephen Weston played a major role in the early translation. Later it was taken to the British Museum, where it remains to this day. Inscriptions painted in white on the artifact state "Captured in Egypt by the British Army in 1801" on the left side and "Presented by King George III" on the right.
Translation
Experts inspecting the Rosetta Stone during the International Congress of Orientalists of 1874
In 1814, Briton Thomas Young finished translating the enchorial (demotic) text, and began work on the hieroglyphic script but he did not succeed in translating them. From 1822 to 1824 the French scholar, philologist, and orientalist Jean-François Champollion greatly expanded on this work and is credited as the principal translator of the Rosetta Stone. Champollion could read both Greek and Coptic, and figured out what the seven Demotic signs in Coptic were. By looking at how these signs were used in Coptic, he worked out what they meant. Then he traced the Demotic signs back to hieroglyphic signs. By working out what some hieroglyphs stood for, he transliterated the text from the Demotic (or older Coptic) and Greek to the hieroglyphs by first translating Greek names which were originally in Greek, then working towards ancient names that had never been written in any other language. Champollion then created an alphabet to decipher the remaining text.[6]
In 1858, the Philomathean Society of the University of Pennsylvania published the first complete English translation of the Rosetta Stone as accomplished by three of its undergraduate members: Charles R Hale, S Huntington Jones, and Henry Morton.[7]
Recent history
The Rosetta Stone has been exhibited almost continuously in the British Museum since 1802. Toward the end of World War I, in 1917, the Museum was concerned about heavy bombing in London and moved the Rosetta Stone to safety along with other portable objects of value. The Stone spent the next two years in a station on the Postal Tube Railway 50 feet below the ground at Holborn.
The Stone left the British Museum again in October 1972 to be displayed for one month at the Louvre Museum on the 150th anniversary of the decipherment of hieroglyphic writing with the famous Lettre à M. Dacier of Jean-François Champollion.
In July 2003, Egypt requested the return of the Rosetta Stone. Dr. Zahi Hawass, secretary general of the Supreme Council of Antiquities in Cairo, told the press: "If the British want to be remembered, if they want to restore their reputation, they should volunteer to return the Rosetta Stone because it is the icon of our Egyptian identity". In 2005, Hawass was negotiating for a three-month loan, with the eventual goal of a permanent return.[8][9] In November 2005, the British Museum sent him a replica of the stone.[10] In December 2009 Hawass said that he would drop his claim for the return of the Rosetta Stone if the British Museum loaned the stone to Egypt for three months.[11]
Inscription
In essence, the Rosetta Stone is a tax amnesty given to the temple priests of the day, restoring the tax privileges they had traditionally enjoyed from more ancient times. Some scholars speculate that several copies of the Rosetta Stone must exist, as yet undiscovered, since this proclamation must have been made at many temples. The complete Greek portion, translated into English,[12] is about 1600–1700 words in length, and is about 20 paragraphs long (average of 80 words per paragraph):
n the reign of the new king who was Lord of the diadems, great in glory, the stabilizer of Egypt, but also pious in matters relating to the gods, superior to his adversaries, rectifier of the life of men, Lord of the thirty-year periods like Hephaestus the Great, King like the Sun, the Great King of the Upper and Lower Lands, offspring of the Parent-loving gods, whom Hephaestus has approved, to whom the Sun has given victory, living image of Zeus, Son of the Sun, Ptolemy the ever-living, beloved by Ptah;
In the ninth year, when Aëtus, son of Aëtus, was priest of Alexander and of the Savior gods and the Brother gods and the Benefactor gods and the Parent-loving gods and the god Manifest and Gracious; Pyrrha, the daughter of Philinius, being athlophorus for Bernice Euergetis; Areia, the daughter of Diogenes, being canephorus for Arsinoë Philadelphus; Irene, the daughter of Ptolemy, being priestess of Arsinoë Philopator: on the fourth of the month Xanicus, or according to the Egyptians the eighteenth of Mecheir.
THE DECREE: The high priests and prophets, and those who enter the inner shrine in order to robe the gods, and those who wear the hawk's wing, and the sacred scribes, and all the other priests who have assembled at Memphis before the king, from the various temples throughout the country, for the feast of his receiving the kingdom, even that of Ptolemy the ever-living, beloved by Ptah, the god Manifest and Gracious, which he received from his Father, being assembled in the temple in Memphis this day, declared: Since King Ptolemy, the ever-living, beloved by Ptah, the god Manifest and Gracious, the son of King Ptolemy and Queen Arsinoë, the Parent-loving gods, has done many benefactions to the temples and to those who dwell in them, and also to all those subject to his rule, being from the beginning a god born of a god and a goddess—like Horus, the son of Isis and Osiris, who came to the help of his Father Osiris; being benevolently disposed toward the gods, has concentrated to the temples revenues both of silver and of grain, and has generously undergone many expenses in order to lead Egypt to prosperity and to establish the temples... the gods have rewarded him with health, victory, power, and all other good things, his sovereignty to continue to him and his children forever.[13]
Idiomatic use
The term Rosetta Stone came to be used by philologists to describe any bilingual text with whose help a hitherto unknown language and/or script could be deciphered. For example, the bilingual coins of the Indo-Greeks (Obverse in Greek, reverse in Pali, using the Kharo??hi script), which enabled James Prinsep (1799–1840) to decipher the latter.
Later on, the term gained a wider frequency, also outside the field of linguistics, and has become idiomatic as something that is a critical key to the process of decryption or translation of a difficult encoding of information:
"The Rosetta Stone of immunology"[14] and "Arabidopsis, the Rosetta Stone of flowering time (fossils)".[15] An algorithm for predicting protein structure from sequence is named Rosetta@home. In molecular biology, a series of "Rosetta" bacterial cell lines have been developed that contain a number of tRNA genes that are rare in E. coli but common in other organisms, enabling the efficient translation of DNA from those organisms in E. coli.
"Rosetta" is an online language translation tool to help localisation of software, developed and maintained by Canonical as part of the Launchpad project.
"Rosetta" is the name of a "lightweight dynamic translator" distributed for Mac OS X by Apple. Rosetta enables applications compiled for PowerPC processor to run on Apple systems using x86 processor.
Rosetta Stone is a brand of language learning software published by Rosetta Stone Ltd., headquartered in Arlington, VA, USA.
The Rosetta Project is a global collaboration of language specialists and native speakers to develop a contemporary version of the historic Rosetta Stone to last from 2000 to 12,000 AD. Its goal is a meaningful survey and near permanent archive of 1,500 languages.
Rosetta Stone was also a pseudonym used by Theodor Seuss Geisel (Dr. Seuss) for the book "Because a Little Bug Went Ka-Choo"
See also
• Decree of Canopus, stele no. 1 of the 3-stele series
Notes
• Allen, Don Cameron. "The Predecessors of Champollion", Proceedings of the American Philosophical Society, Vol. 144, No. 5. (1960), pp. 527–547
• Adkins, Lesley; Adkins, Roy. The Keys of Egypt: The Obsession to Decipher Egyptian Hieroglyphs. HarperCollins, 2000 ISBN 0-06-019439-1
• Budge, E. A. Wallis (1989). The Rosetta Stone. Dover Publications. ISBN 0486261638. http://books.google.com/books?id=RO_m47hLsbAC&printsec=frontcover&dq=rosetta+stone&as_brr=3&sig=ACfU3U1_VaJ_NxkLmbZuYyDLji99DXwY6w.
• Downs, Jonathan. Discovery at Rosetta. Skyhorse Publishing, 2008 ISBN 978-1-60239-271-7
• Downs, Jonathan. "Romancing the Stone", History Today, Vol. 56, Issue 5. (May, 2006), pp. 48–54.
• Parkinson, Richard. Cracking Codes: the Rosetta Stone, and Decipherment. University of California Press, 1999 ISBN 0-520-22306-3
• Parkinson, Richard. The Rosetta Stone. Objects in Focus; British Museum Press 2005 ISBN 978-0-7141-5021-5
• Ray, John. The Rosetta Stone and the Rebirth of Ancient Egypt. Harvard University Press, 2007 ISBN 978-0-674-02493-9
• Reviewed by Jonathon Keats in the Washington Post, July 22, 2007.
• Solé, Robert; Valbelle, Dominique. The Rosetta Stone: The Story of the Decoding of Hieroglyphics. Basic Books, 2002 ISBN 1-56858-226-9
• The Gentleman's Magazine: and Historical Chronicle, 1802: Volume 72: part 1: March: p. 270: Wednesday, March 31.
References
• ^ "The Rosetta Stone". http://www.britishmuseum.org/explore/highlights/highlight_objects/aes/t/the_rosetta_stone.aspx. Retrieved 2008-05-21.
• ^ "History uncovered in conserving the Rosetta Stone". http://www.britishmuseum.org/explore/highlights/article_index/h/history_uncovered_in_conservin.aspx. Retrieved 2008-11-11.
• ^ Downs, Jonathan, Discovery at Rosetta, 2008
• ^ Downs, Jonathan, Discovery at Rosetta, 2008
• ^ Downs, Jonathan, Discovery at Rosetta, 2008
• ^ See University of Pennsylvania, Philomathean Society, Report of the committee [C.R. Hale, S.H. Jones, and Henry Morton], appointed by the society to translate the inscript on the Rosetta stone, Circa 1858 and most likely published in Philadelphia. See later editions of circa 1859 and 1881 by same author, as well as Randolph Greenfield Adams, A Translation of the Rosetta Stone (Cambridge, MA: Harvard University Press, 1925.) The Philomathean Society holds relevant archival material as well as an original casting.
• ^ Charlotte Edwardes and Catherine Milner (2003-07-20). "Egypt demands return of the Rosetta Stone". Daily Telegraph. http://www.telegraph.co.uk/news/worldnews/africaandindianocean/egypt/1436606/Egypt-demands-return-of-the-Rosetta-Stone.html. Retrieved 2006-10-05.
• ^ Henry Huttinger (2005-07-28). "Stolen Treasures: Zahi Hawass wants the Rosetta Stone back—among other things". Cairo Magazine. http://www.cairomagazine.com/?module=displaystory&story_id=1238&format=html. Retrieved 2006-10-06. [dead link]
• ^ "The rose of the Nile". Al-Ahram Weekly. 2005-11-30. http://weekly.ahram.org.eg/2005/770/he1.htm. Retrieved 2006-10-06.
• ^ [1] "Rosetta Stone row 'would be solved by loan to Egypt'" BBC News 8 December 2009
• ^ "Translation of the Greek section of the Rosetta Stone". Reshafim.org.il. http://www.reshafim.org.il/ad/egypt/texts/rosettastone.htm. Retrieved 2009-01-22.
• ^ "Text of the Rosetta Stone". http://pw1.netcom.com/~qkstart/rosetta.html. Retrieved 2006-11-26.
• ^ The National Institute of Allergy and Infectious Diseases (2000-09-06). "International Team Accelerates Investigation of Immune-Related Genes". http://www3.niaid.nih.gov/news/newsreleases/2000/ihwg.htm. Retrieved 2006-11-23.
• ^ Gordon G. Simpson, Caroline Dean (2002-04-12). "Arabidopsis, the Rosetta Stone of Flowering Time?". http://www.sciencemag.org/cgi/content/abstract/296/5566/285?ijkey=zlwRiv/qSEivQ&keytype=ref&siteid=sci. Retrieved 2006-11-23.
External links
• Wikimedia Commons has media related to: Rosetta Stone
• Wikisource has original text related to this article: Text on the Rosetta Stone in English
• Greek Wikisource has original text related to this article: Greek Text from the Rosetta Stone
• The Rosetta Stone in The British Museum
• More detailed British Museum page on the stone with Curator's comments and bibliography
• The translated text in English – The British Museum
• The Finding of the Rosetta Stone
• The 1998 conservation and restoration of The Rosetta Stone at The British Museum
• Champollion's alphabet – The British Museum
• people.howstuffworks.com/rosetta-stone.htm
Retrieved from "http://en.wikipedia.org/wiki/Rosetta_Stone"
Categories: 196 BC | 2nd century BC | 2nd-century BC steles | 2nd-century BC works | 1st-millennium BC steles | Ancient Egyptian objects in the British Museum | Ancient Egyptian texts | Ancient Egyptian stelas | Antiquities acquired by Napoleon | Egyptology | Metaphors referring to objects | Multilingual texts | Ptolemaic dynasty | Stones | Nile River Delta | Ptolemaic Greek inscriptions | Archaeological corpora documents
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During this record heatwave Elvis has decided to do his part and provide the world with the following lifesaving information - Elvis Kennedy's Guide to Understanding the Color of Your Pee and How it Can Be Used to Save Your Life.
First developed by Elvis during his Tour de France days as a guide to be used during cycling in the summer months, it has since been adopted by athletes of every sport, as well as working stiffs who must deal with heat and dehydration in their daily grind. It's especially useful for photographers working long hours in the baking sun.
With the general public now facing record temperatures this guide can be used by every man, woman and child as a quick and easy, down and dirty, handy-dandy, post on your bathroom mirror and on your refridgerator - guide to see if you have been drinking enough fluids.
Study this chart and you'll never look at your pee in the same way again. Ever.
Drink more water. Save yourselves. Elvis cares.
For more go to www.elviskennedy.com
Our text-book tackles the history, aesthetics, culture (and much more) of video games (now in stores)
Exactly one year ago a shy and terrified cat was hiding in my bathroom, not understanding what happens to him. Today the former resident of an animal shelter is the prince of the family . Everybody loves him and he has lost a lot of his shyness and fear. Still easily to scare when noises or quick moves happen. Mistrustful and careful in his motion he has learned not yet, that nobody will harm or hurt him here. I hope, time will help furthermore.
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Genau vor einem Jahr versteckte sich ein schüchterner und verängstigter Kater in meinem Badezimmer, nicht verstehend, was mit ihm passiert. Heute ist der ehemalige Tierheiminsasse der Prinz der Familie. Jeder liebt ihn, und er hat eine Menge von seiner Schüchternheit und Angst verloren. Immer noch leicht zu erschrecken bei Geräuschen oder schnellen Bewegungen. Misstrauisch und vorsichtig in seinen Bewegungen, hat er noch nicht gelernt, dass niemand hier ihm schaden oder ihn verletzen wird. Ich hoffe, die Zeit wird weiterhin helfen.
Paw on my / Pfote auf meiner Nikon Coolpix L820
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Some young, some old, kind of like us I want to thank all of you for being so patient, kind and understanding about my not being able to visit as often as I would like for a while! This field of daisies is for you!!
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Facebook pages -- Understanding your Facebook page
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Business Management Degrees like MBA are among the most preferred of professional courses in India for those who have completed their graduation. Doing an MBA from India’s top management colleges is regarded as the surest way to ensure a long-term and rewarding c...
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The same sliced and chromed column in front of Pecci Museum, Prato.
This photo is an explanation for the other one (Pecci) as you can see the monument
from a clearer point of view.
=====================
La stessa colonna affettata e cromata di fronte al Museo Pecci di arte moderna a Prato.
Questo scatto è un po' una spiegazione dell'altro (Pecci, accanto) potendo vedere la colonna da un punto di vista + chiaro.
And there it was, the moment of rapture and understanding, being one with the surroundings and seeing it how it really is
As a child I loved looking at the covers and the illustrations within my dad's old science magazines. I didn't actually read any, just looked at the pictures. It's still absolutely inspirational stuff.
NASA Adminiistrator Charles F. Bolden, left, and Jean-Jacques Dordain, Director General of the European Space Agency (ESA), shake hands, Friday, Sept. 11, 2009, after signing a Space Transportation Memorandum of Understanding (MOU) at NASA Headquarters in Washington. Photo Credit: (NASA/Paul E. Alers)
Former Foreign Secretary Philip Hammond and Dr Heraldo Muñoz, Minister of Foreign Affairs for the Republic of Chile sign a Memorandum of Understanding on Cooperation on Satellite Applications in General and in support of the Republic of Chile's efforts to reduce illegal, unreported and unregulated fishing in London, 13 May 2016.
294 flirted between registrations W294 PFS, W122 DOP and W294 PFS again. My understanding (but I'm happy to be corrected) is that somewhere along the way (at Plaxton, probably), there was confusion between the bus that was intended to be a Travel West Midlands bus, and the bus which was to become Lothian's 294. Initially W122 DOP was carried by a WMT bus while W294 PFS was carried by Lothian 294, but when the error was discovered those buses swapped registration, until such time as each could be re-registered to their intended mark.
617 294 W294 PFS 20000400 be2 cpy
Inspired by one of my favorite Flickr photographers: www.flickr.com/photos/je_est_un_autre/2519152913/in/set-7...
The exhibition "Understanding AI" shows how neural networks are structured and offers visitors the opportunity to train neural networks themselveswith via interactive stations.
Credit: Ars Electronica / Robert Bauernhansl
... for the kind words, the encouragement and most of all the understanding. I'm not sure many people really know what this year really did to me, but even in Canada (in a different time zone no less!) you recognized it.
I've internalized your wonderful message and agree with you 100%. I know you understand where I'm coming from and where I'm trying to end up. Know that nothing is going to hold me back and I do appreciate the love and support you've shown me even as you dealt with your own issues.
You're a shining example of what a real friend should be. Know that you're appreciated.
Love,
A
"Look deep into nature, and then you will understand everything better."
Albert Einstein
Heading out on vacation, see you soon; have a great week!
Calcrete paleosol (orangish-brown horizon) separating two Pleistocene-aged calcarenitic eolianite limestones at Watling’s Quarry, southwestern San Salvador Island, eastern Bahamas.
The dominant paleosol type on San Salvador Island (& other Bahamian islands) consists of hard, reddish-brown to orangish-brown colored, irregularly-sculpted crusts. These are referred to as calcretes or caliches or terra rosas. Calcrete paleosols cap all of the Pleistocene-aged stratigraphic units, except where removed by erosion. The Holocene-aged units (Hanna Bay Member & North Point Member of the Rice Bay Formation) haven’t been around long enough to develop calcrete paleosols atop their outcrops.
Stratigraphy: The upper unit (= most of the cliff face) is the French Bay Member of the Grotto Beach Formation (lower Upper Pleistocene). The unit below the orangish-brown calcrete paleosol is the Owl's Hole Formation (Middle Pleistocene).
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The surface bedrock geology of San Salvador consists entirely of Pleistocene and Holocene limestones. Thick and relatively unforgiving vegetation covers most of the island’s interior (apart from inland lakes). Because of this, the most easily-accessible rock outcrops are along the island’s shorelines.
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Stratigraphic Succession in the Bahamas:
Rice Bay Formation (Holocene, <10 ka), subdivided into two members (Hanna Bay Member over North Point Member)
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Grotto Beach Formation (lower Upper Pleistocene, 119-131 ka), subdivided into two members (Cockburn Town Member over French Bay Member)
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Owl's Hole Formation (Middle Pleistocene, ~215-220 ka & ~327-333 ka & ~398-410 ka & older)
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San Salvador’s surface bedrock can be divided into two broad lithologic categories:
1) LIMESTONES
2) PALEOSOLS
The limestones were deposited during sea level highstands (actually, only during the highest of the highstands). During such highstands (for example, right now), the San Salvador carbonate platform is partly flooded by ocean water. At such times, the “carbonate factory” is on, and abundant carbonate sediment grains are generated by shallow-water organisms living on the platform. The abundance of carbonate sediment means there will be abundant carbonate sedimentary rock formed after burial and cementation (diagenesis). These sea level highstands correspond with the climatically warm interglacials during the Pleistocene Ice Age.
Based on geochronologic dating on various Bahamas islands, and based on a modern understanding of the history of Pleistocene-Holocene global sea level changes, surficial limestones in the Bahamas are known to have been deposited at the following times (expressed in terms of marine isotope stages, “MIS” - these are the glacial-interglacial climatic cycles determined from δ18O analysis):
1) MIS 1 - the Holocene, <10 k.y. This is the current sea level highstand.
2) MIS 5e - during the Sangamonian Interglacial, in the early Late Pleistocene, from 119 to 131 k.y. (sea level peaked at ~125 k.y.)
3) MIS 7 - ~215 to 220 k.y. - late Middle Pleistocene
4) MIS 9 - ~327-333 k.y. - late Middle Pleistocene
5) MIS 11 - ~398-410 k.y. - late Middle Pleistocene
Bahamian limestones deposited during MIS 1 are called the Rice Bay Formation. Limestones deposited during MIS 5e are called the Grotto Beach Formation. Limestones deposited during MIS 7, 9, 11, and perhaps as old as MIS 13 and 15, are called the Owl’s Hole Formation. These stratigraphic units were first established on San Salvador Island (the type sections are there), but geologic work elsewhere has shown that the same stratigraphic succession also applies to the rest of the Bahamas.
During times of lowstands (= times of climatically cold glacial intervals of the Pleistocene Ice Age), weathering and pedogenesis results in the development of soils. With burial and diagenesis, these soils become paleosols. The most common paleosol type in the Bahamas is calcrete (a.k.a. caliche; a.k.a. terra rosa). Calcrete horizons cap all Pleistocene-aged stratigraphic units in the Bahamas, except where erosion has removed them. Calcretes separate all major stratigraphic units. Sometimes, calcrete-looking horizons are encountered in the field that are not true paleosols.
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Subsurface Stratigraphy of San Salvador Island:
The island’s stratigraphy below the Owl’s Hole Formation was revealed by a core drilled down ~168 meters (~550-feet) below the surface (for details, see Supko, 1977). The well site was at 3 meters above sea level near Graham’s Harbour beach, between Line Hole Settlement and Singer Bar Point (northern margin of San Salvador Island). The first 37 meters were limestones. Below that, dolostones dominate, alternating with some mixed dolostone-limestone intervals. Reddish-brown calcretes separate major units. Supko (1977) infers that the lowest rocks in the core are Upper Miocene to Lower Pliocene, based on known Bahamas Platform subsidence rates.
In light of the successful island-to-island correlations of Middle Pleistocene, Upper Pleistocene, and Holocene units throughout the Bahamas (see the Bahamas geologic literature list below), it seems reasonable to conclude that San Salvador’s subsurface dolostones may correlate well with sub-Pleistocene dolostone units exposed in the far-southeastern portions of the Bahamas Platform.
Recent field work on Mayaguana Island has resulted in the identification of Miocene, Pliocene, and Lower Pleistocene surface outcrops (see: www2.newark.ohio-state.edu/facultystaff/personal/jstjohn/...). On Mayaguana, the worked-out stratigraphy is:
- Rice Bay Formation (Holocene)
- Grotto Beach Formation (Upper Pleistocene)
- Owl’s Hole Formation (Middle Pleistocene)
- Misery Point Formation (Lower Pleistocene)
- Timber Bay Formation (Pliocene)
- Little Bay Formation (Upper Miocene)
- Mayaguana Formation (Lower Miocene)
The Timber Bay Fm. and Little Bay Fm. are completely dolomitized. The Mayaguana Fm. is ~5% dolomitized. The Misery Point Fm. is nondolomitized, but the original aragonite mineralogy is absent.
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The stratigraphic information presented here is synthesized from the Bahamian geologic literature.
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Supko, P.R. 1977. Subsurface dolomites, San Salvador, Bahamas. Journal of Sedimentary Petrology 47: 1063-1077.
Bowman, P.A. & J.W. Teeter. 1982. The distribution of living and fossil Foraminifera and their use in the interpretation of the post-Pleistocene history of Little Lake, San Salvador, Bahamas. San Salvador Field Station Occasional Papers 1982(2). 21 pp.
Sanger, D.B. & J.W. Teeter. 1982. The distribution of living and fossil Ostracoda and their use in the interpretation of the post-Pleistocene history of Little Lake, San Salvador Island, Bahamas. San Salvador Field Station Occasional Papers 1982(1). 26 pp.
Gerace, D.T., R.W. Adams, J.E. Mylroie, R. Titus, E.E. Hinman, H.A. Curran & J.L. Carew. 1983. Field Guide to the Geology of San Salvador (Third Edition). 172 pp.
Curran, H.A. 1984. Ichnology of Pleistocene carbonates on San Salvador, Bahamas. Journal of Paleontology 58: 312-321.
Anderson, C.B. & M.R. Boardman. 1987. Sedimentary gradients in a high-energy carbonate lagoon, Snow Bay, San Salvador, Bahamas. CCFL Bahamian Field Station Occasional Paper 1987(2). (31) pp.
1988. Bahamas Project. pp. 21-48 in First Keck Research Symposium in Geology (Abstracts Volume), Beloit College, Beloit, Wisconsin, 14-17 April 1988.
1989. Proceedings of the Fourth Symposium on the Geology of the Bahamas, June 17-22, 1988. 381 pp.
1989. Pleistocene and Holocene carbonate systems, Bahamas. pp. 18-51 in Second Keck Research Symposium in Geology (Abstracts Volume), Colorado College, Colorado Springs, Colorado, 14-16 April 1989.
Curran, H.A., J.L. Carew, J.E. Mylroie, B. White, R.J. Bain & J.W. Teeter. 1989. Pleistocene and Holocene carbonate environments on San Salvador Island, Bahamas. 28th International Geological Congress Field Trip Guidebook T175. 46 pp.
1990. The 5th Symposium on the Geology of the Bahamas, June 15-19, 1990, Abstracts and Programs. 29 pp.
1991. Proceedings of the Fifth Symposium on the Geology of the Bahamas. 247 pp.
1992. The 6th Symposium on the Geology of the Bahamas, June 11-15, 1992, Abstracts and Program. 26 pp.
1992. Proceedings of the 4th Symposium on the Natural History of the Bahamas, June 7-11, 1991. 123 pp.
Boardman, M.R., C. Carney, B. White, H.A. Curran & D.T. Gerace. 1992. The geology of Columbus' landfall: a field guide to the Holcoene geology of San Salvador, Bahamas, Field trip 3 for the annual meeting of the Geological Society of America, Cincinnati, Ohio, October 26-29, 1992. Ohio Division of Geological Survey Miscellaneous Report 2. 49 pp.
Carew, J.L., J.E. Mylroie, N.E. Sealey, M. Boardman, C. Carney, B. White, H.A. Curran & D.T. Gerace. 1992. The 6th Symposium on the Geology of the Bahamas, June 11-15, 1992, Field Trip Guidebook. 56 pp.
1993. Proceedings of the 6th Symposium on the Geology of the Bahamas, June 11-15, 1992. 222 pp.
Lawson, B.M. 1993. Shelling San Sal, an Illustrated Guide to Common Shells of San Salvador Island, Bahamas. San Salvador, Bahamas. Bahamian Field Station. 63 pp.
1994. The 7th Symposium on the Geology of the Bahamas, June 16-20, 1994, Abstracts and Program. 26 pp.
1994. Proceedings of the 5th Symposium on the Natural History of the Bahamas, June 11-14, 1993. 107 pp.
Carew, J.L. & J.E. Mylroie. 1994. Geology and Karst of San Salvador Island, Bahamas: a Field Trip Guidebook. 32 pp.
Godfrey, P.J., R.L. Davis, R.R. Smtih & J.A. Wells. 1994. Natural History of Northeastern San Salvador Island: a "New World" Where the New World Began, Bahamian Field Station Trail Guide. 28 pp.
Hinman, G. 1994. A Teacher's Guide to the Depositional Environments on San Salvador Island, Bahamas. 64 pp.
Mylroie, J.E. & J.L. Carew. 1994. A Field Trip Guide Book of Lighthouse Cave, San Salvador Island, Bahamas. 10 pp.
1995. Proceedings of the Seventh Symposium on the Geology of the Bahamas, June 16-20, 1994. 134 pp.
1995. Terrestrial and shallow marine geology of the Bahamas and Bermuda. Geological Society of America Special Paper 300.
1996. The 8th Symposium on the Geology of the Bahamas, May 30-June 3, 1996, Abstracts and Program. 21 pp.
1996. Proceedings of the 6th Symposium on the Natural History of the Bahamas, June 9-13, 1995. 165 pp.
1997. Proceedings of the 8th Symposium on the Geology of the Bahamas and Other Carbonate Regions, May 30-June 3, 1996. 213 pp.
Curran, H.A., B. White & M.A. Wilson. 1997. Guide to Bahamian Ichnology: Pleistocene, Holocene, and Modern Environments. San Salvador, Bahamas. Bahamian Field Station. 61 pp.
1998. The 9th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 4-June 8, 1998, Abstracts and Program. 25 pp.
Wilson, M.A., H.A. Curran & B. White. 1998. Paleontological evidence of a brief global sea-level event during the last interglacial. Lethaia 31: 241-250.
1999. Proceedings of the 9th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 4-8, 1998. 142 pp.
2000. The 10th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-June 12, 2000, Abstracts and Program. 29+(1) pp.
2001. Proceedings of the 10th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-12, 2000. 200 pp.
Bishop, D. & B.J. Greenstein. 2001. The effects of Hurricane Floyd on the fidelity of coral life and death assemblages in San Salvador, Bahamas: does a hurricane leave a signature in the fossil record? Geological Society of America Abstracts with Programs 33(4): 51.
Gamble, V.C., S.J. Carpenter & L.A. Gonzalez. 2001. Using carbon and oxygen isotopic values from acroporid corals to interpret temperature fluctuations around an unconformable surface on San Salvador Island, Bahamas. Geological Society of America Abstracts with Programs 33(4): 52.
Gardiner, L. 2001. Stability of Late Pleistocene reef mollusks from San Salvador Island, Bahamas. Palaios 16: 372-386.
Ogarek, S.A., C.K. Carney & M.R. Boardman. 2001. Paleoenvironmental analysis of the Holocene sediments of Pigeon Creek, San Salvador, Bahamas. Geological Society of America Abstracts with Programs 33(4): 17.
Schmidt, D.A., C.K. Carney & M.R. Boardman. 2001. Pleistocene reef facies diagenesis within two shallowing-upward sequences at Cockburntown, San Salvador, Bahamas. Geological Society of America Abstracts with Programs 33(4): 42.
2002. The 11th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 6th-June 10, 2002, Abstracts and Program. 29 pp.
2004. The 12th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 3-June 7, 2004, Abstracts and Program. 33 pp.
2004. Proceedings of the 11th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 6-10, 2002. 240 pp.
Martin, A.J. 2006. Trace Fossils of San Salvador. 80 pp.
2006. Proceedings of the 12th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 3-7, 2004. 249 pp.
2006. The 13th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-June 12, 2006, Abstracts and Program. 27 pp.
Mylroie, J.E. & J.L. Carew. 2008. Field Guide to the Geology and Karst Geomorphology of San Salvador Island. 88 pp.
2008. Proceedings of the 13th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-12, 2006. 223 pp.
2008. The 14th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 12-June 16, 2006, Abstracts and Program. 26 pp.
2010. Proceedings of the 14th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 12-16, 2008. 249 pp.
2010. The 15th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 17-June 21, 2010, Abstracts and Program. 36 pp.
2012. Proceedings of the 15th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 17-21, 2010. 183 pp.
2012. The 16th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 14-June 18, 2012, Abstracts with Program. 45 pp.