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Builder: design-build loft in wicker park, utilizing reclaimed materials and working with the clients to achieve their desired sense of style
Photo by Clayton Hauck for Builder
Tweeted by @HorizonsOne "The @tombihn bags are loaded and ready for a trip to Disneyland today! 1st trip on @VirginAmerica."
The Arnold in Columbus, Ohio. Outside the Expo center floor was a much more open area where you could actually move around. I don't know where they were coming from, but quite a few female body builders passed through holding what looked like trophies. If asked, they all seemed to be very willing to pose for pictdures with their fans. These two kids seemed to get a grin out of the whole thing. So did the old fart in the background.
All the body builders (male and female) we saw seemed to use tanning makeup on every inch of their bodies. I guess it helps bring out the definition they were trying to display, but I found it very unattractive.
Symbolism of the Corner-Stone.
We come next, in a due order of precedence, to the consideration of the symbolism connected with an important ceremony in the ritual of the first degree of Masonry, which refers to the north-east corner of the lodge. In this ceremony the candidate becomes the representative of a spiritual corner-stone. And hence, to thoroughly comprehend the true meaning of the emblematic ceremony, it is essential that we should investigate the symbolism of the corner-stone.
The corner-stone, 107 as the foundation on which the entire building is supposed to rest, is, of course, the most important stone in the whole edifice. It is, at least, so considered by operative masons. It is laid with impressive ceremonies; the assistance of speculative masons is often, and always ought to be, invited, to give dignity to the occasion; and the event is viewed by the workmen as an important era in the construction of the edifice. 108
In the rich imagery of Orientalism, the corner-stone is frequently referred to as the appropriate symbol of a chief or prince who is the defence and bulwark of his people, and more particularly in Scripture, as denoting that promised Messiah who was to be the sure prop and support of all who should put their trust in his divine mission. 109
To the various properties that are necessary to constitute a true corner-stone,--its firmness and durability, its perfect form, and its peculiar position as the connecting link between the walls,--we must attribute the important character that it has assumed in the language of symbolism. Freemasonry, which alone, of all existing institutions, has preserved this ancient and universal language, could not, as it may well be supposed, have neglected to adopt the corner-stone among its most cherished and impressive symbols; and hence it has referred to it many of its most significant lessons of morality and truth.
I have already alluded to that peculiar mode of masonic symbolism by which the speculative mason is supposed to be engaged in the construction of a spiritual temple, in imitation of, or, rather, in reference to, that material one which was erected by his operative predecessors at Jerusalem. Let us again, for a few moments, direct our attention to this important fact, and revert to the connection which originally existed between the operative and speculative divisions of Freemasonry. This is an essential introduction to any inquiry into the symbolism of the corner-stone.
The difference between operative and speculative Masonry is simply this--that while the former was engaged in the construction of a material temple, formed, it is true, of the most magnificent materials which the quarries of Palestine, the mountains of Lebanon, and the golden shores of Ophir could contribute, the latter occupies itself in the erection of a spiritual house,--a house not made with hands,--in which, for stones and cedar, and gold and precious stones, are substituted the virtues of the heart, the pure emotions of the soul, the warm affections gushing forth from the hidden fountains of the spirit, so that the very presence of Jehovah, our Father and our God, shall be enshrined within us as his Shekinah was in the holy of holies of the material temple at Jerusalem.
The Speculative Mason, then, if he rightly comprehends the scope and design of his profession, is occupied, from his very first admission into the order until the close of his labors and his life,--and the true mason's labor ends only with his life,--in the construction, the adornment, and the completion of this spiritual temple of his body. He lays its foundation in a firm belief and an unshaken confidence in the wisdom, power, and goodness of God. This is his first step. Unless his trust is in God, and in him only, he can advance no further than the threshold of initiation. And then he prepares his materials with the gauge and gavel of Truth, raises the walls by the plumb-line of Rectitude, squares his work with the square of Virtue, connects the whole with the cement of Brotherly Love, and thus skilfullv erects the living edifice of thoughts, and words, and deeds, in accordance with the designs laid down by the Master Architect of the universe in the great Book of Revelation.
The aspirant for masonic light--the Neophyte--on his first entrance within our sacred porch, prepares himself for this consecrated labor of erecting within his own bosom a fit dwelling-place for the Divine Spirit, and thus commences the noble work by becoming himself the corner-stone on which this spiritual edifice is to be erected.
Here, then, is the beginning of the symbolism of the corner-stone; and it is singularly curious to observe how every portion of the archetype has been made to perform its appropriate duty in thoroughly carrying out the emblematic allusions.
As, for example, this symbolic reference of the corner-stone of a material edifice to a mason, when, at his first initiation, he commences the intellectual task of erecting a spiritual temple in his heart, is beautifully sustained in the allusions to all the various parts and qualities which are to be found in a "well-formed, true and trusty" corner-stone. 110 Its form and substance are both seized by the comprehensive grasp of the symbolic science.
Let us trace this symbolism in its minute details. And, first, as to the form of the corner-stone.
The corner-stone of an edifice must be perfectly square on its surfaces, lest, by a violation of this true geometric figure, the walls to be erected upon it should deviate from the required line of perpendicularity which can alone give strength and proportion to the building.
Perfectly square on its surfaces, it is, in its form and solid contents, a cube. Now, the square and the cube are both important and significant symbols.
The square is an emblem of morality, or the strict performance of every duty. 111 Among the Greeks, who were a highly poetical and imaginative people, the square was deemed a figure of perfection, and the ἀνὴρ τετράγωνος--"the square or cubical man," as the words may be translated--was a term used to designate a man of unsullied integrity. Hence one of their most eminent metaphysicians 112 has said that "he who valiantly sustains the shocks of adverse fortune, demeaning himself uprightly, is truly good and of a square posture, without reproof; and he who would assume such a square posture should often subject himself to the perfectly square test of justice and integrity."
The cube, in the language of symbolism, denotes truth. 113 Among the pagan mythologists, Mercury, or Hermes, was always represented by a cubical stone, because he was the type of truth, 114 and the same form was adopted by the Israelites in the construction of the tabernacle, which was to be the dwelling-place of divine truth.
And, then, as to its material: This, too, is an essential element of all symbolism. Constructed of a material finer and more polished than that which constitutes the remainder of the edifice, often carved with appropriate devices and fitted for its distinguished purpose by the utmost skill of the sculptor's art, it becomes the symbol of that beauty of holiness with which the Hebrew Psalmist has said that we are to worship Jehovah. 115
The ceremony, then, of the north-east corner of the lodge, since it derives all its typical value from this symbolism of the corner-stone, was undoubtedly intended to portray, in this consecrated language, the necessity of integrity and stability of conduct, of truthfulness and uprightness of character, and of purity and holiness of life, which, just at that time and in that place, the candidate is most impressively charged to maintain.
But there is also a symbolism about the position of the corner-stone, which is well worthy of attention. It is familiar to every one,--even to those who are without the pale of initiation,--that the custom of laying the corner-stones of public buildings has always been performed by the masonic order with peculiar and impressive ceremonies, and that this stone is invariably deposited in the north-east corner of the foundation of the intended structure. Now, the question naturally suggests itself, Whence does this ancient and invariable usage derive its origin? Why may not the stone be deposited in any other corner or portion of the edifice, as convenience or necessity may dictate? The custom of placing the foundation-stone in the north-east corner must have been originally adopted for some good and sufficient reason; for we have a right to suppose that it was not an arbitrary selection. 116 Was it in reference to the ceremony which takes place in the lodge? Or is that in reference to the position of the material stone? No matter which has the precedence in point of time, the principle is the same. The position of the stone in the north-east corner of the building is altogether symbolic, and the symbolism exclusively alludes to certain doctrines which are taught in the speculative science of Masonry.
The interpretation, I conceive, is briefly this: Every Speculative Mason is familiar with the fact that the east, as the source of material light, is a symbol of his own order, which professes to contain within its bosom the pure light of truth. As, in the physical world, the morning of each day is ushered into existence by the reddening dawn of the eastern sky, whence the rising sun dispenses his illuminating and prolific rays to every portion of the visible horizon, warming the whole earth with his embrace of light, and giving new-born life and energy to flower and tree, and beast and man, who, at the magic touch, awake from the sleep of darkness, so in the moral world, when intellectual night was, in the earliest days, brooding over the world, it was from the ancient priesthood living in the east that those lessons of God, of nature, and of humanity first emanated, which, travelling westward, revealed to man his future destiny, and his dependence on a superior power. Thus every new and true doctrine, coming from these "wise men of the east," was, as it were, a new day arising, and dissipating the clouds of intellectual darkness and error. It was a universal opinion among the ancients that the first learning came from the east; and the often-quoted line of Bishop Berkeley, that--
"Westward the course of empire takes its way"--
is but the modern utterance of an ancient thought, for it was always believed that the empire of truth and knowledge was advancing from the east to the west.
Again: the north, as the point in the horizon which is most remote from the vivifying rays of the sun when at his meridian height, has, with equal metaphorical propriety, been called the place of darkness, and is, therefore, symbolic of the profane world, which has not yet been penetrated and illumined by the intellectual rays of masonic light. All history concurs in recording the fact that, in the early ages of the world, its northern portion was enveloped in the most profound moral and mental darkness. It was from the remotest regions of Northern Europe that those barbarian hordes "came down like the wolf on the fold," and devastated the fair plains of the south, bringing with them a dark curtain of ignorance, beneath whose heavy folds the nations of the world lay for centuries overwhelmed. The extreme north has ever been, physically and intellectually, cold, and dark, and dreary. Hence, in Masonry, the north has ever been esteemed the place of darkness; and, in obedience to this principle, no symbolic light is allowed to illumine the northern part of the lodge.
The east, then, is, in Masonry, the symbol of the order, and the north the symbol of the profane world.
Now, the spiritual corner-stone is deposited in the north-east corner of the lodge, because it is symbolic of the position of the neophyte, or candidate, who represents it in his relation to the order and to the world. From the profane world he has just emerged. Some of its imperfections are still upon him; some of its darkness is still about him; he as yet belongs in part to the north. But he is striving for light and truth; the pathway upon which he has entered is directed towards the east. His allegiance, if I may use the word, is divided. He is not altogether a profane, nor altogether a mason. If he were wholly in the world, the north would be the place to find him--the north, which is the reign of darkness. If he were wholly in the order,--a Master Mason,--the east would have received him--the east, which is the place of light. But he is neither; he is an Apprentice, with some of the ignorance of the world cleaving to him, and some of the light of the order beaming upon him. And hence this divided allegiance--this double character--this mingling of the departing darkness of the north with the approaching brightness of the east--is well expressed, in our symbolism, by the appropriate position of the spiritual corner-stone in the north-east corner of the lodge. One surface of the stone faces the north, and the other surface faces the east. It is neither wholly in the one part nor wholly in the other, and in so far it is a symbol of initiation not fully developed--that which is incomplete and imperfect, and is, therefore, fitly represented by the recipient of the first degree, at the very moment of his initiation. 117
But the strength and durability of the corner-stone are also eminently suggestive of symbolic ideas. To fulfil its design as the foundation and support of the massive building whose erection it precedes, it should be constructed of a material which may outlast all other parts of the edifice, so that when that "eternal ocean whose waves are years" shall have ingulfed all who were present at the construction of the building in the vast vortex of its ever-flowing current; and when generation after generation shall have passed away, and the crumbling stones of the ruined edifice shall begin to attest the power of time and the evanescent nature of all human undertakings, the corner-stone will still remain to tell, by its inscriptions, and its form, and its beauty, to every passer-by, that there once existed in that, perhaps then desolate, spot, a building consecrated to some noble or some sacred purpose by the zeal and liberality of men who now no longer live.
So, too, do this permanence and durability of the corner-stone, in contrast with the decay and ruin of the building in whose foundations it was placed, remind the mason that when this earthly house of his tabernacle shall have passed away, he has within him a sure foundation of eternal life--a corner-stone of immortality--an emanation from that Divine Spirit which pervades all nature, and which, therefore, must survive the tomb, and rise, triumphant and eternal, above the decaying dust of death and the grave. 118
It is in this way that the student of masonic symbolism is reminded by the corner-stone--by its form, its position, and its permanence--of significant doctrines of duty, and virtue, and religious truth, which it is the great object of Masonry to teach.
But I have said that the material corner-stone is deposited in its appropriate place with solemn rites and ceremonies, for which the order has established a peculiar ritual. These, too, have a beautiful and significant symbolism, the investigation of which will next attract our attention.
And here it may be observed, in passing, that the accompaniment of such an act of consecration to a particular purpose, with solemn rites and ceremonies, claims our respect, from the prestige that it has of all antiquity. A learned writer on symbolism makes, on this subject, the following judicious remarks, which may be quoted as a sufficient defence of our masonic ceremonies:--
"It has been an opinion, entertained in all past ages, that by the performance of certain acts, things, places, and persons acquire a character which they would not have had without such performances. The reason is plain: certain acts signify firmness of purpose, which, by consigning the object to the intended use, gives it, in the public opinion, an accordant character. This is most especially true of things, places, and persons connected with religion and religious worship. After the performance of certain acts or rites, they are held to be altogether different from what they were before; they acquire a sacred character, and in some instances a character absolutely divine. Such are the effects imagined to be produced by religious dedication." 119
The stone, therefore, thus properly constructed, is, when it is to be deposited by the constituted authorities of our order, carefully examined with the necessary implements of operative masonry,--the square, the level, and the plumb,--and declared to be "well-formed, true, and trusty." This is not a vain nor unmeaning ceremony. It teaches the mason that his virtues are to be tested by temptation and trial, by suffering and adversity, before they can be pronounced by the Master Builder of souls to be materials worthy of the spiritual building of eternal life, fitted "as living stones, for that house not made with hands, eternal in the heavens." But if he be faithful, and withstand these trials,--if he shall come forth from these temptations and sufferings like pure gold from the refiner's fire,--then, indeed, shall he be deemed "well-formed, true, and trusty," and worthy to offer "unto the Lord an offering in righteousness."
In the ceremony of depositing the corner-stone, the sacred elements of masonic consecration are then produced, and the stone is solemnly set apart by pouring corn, wine, and oil upon its surface. Each of these elements has a beautiful significance in our symbolism.
Collectively, they allude to the Corn of Nourishment, the Wine of Refreshment, and the Oil of Joy, which are the promised rewards of a faithful and diligent performance of duty, and often specifically refer to the anticipated success of the undertaking whose incipiency they have consecrated. They are, in fact, types and symbols of all those abundant gifts of Divine Providence for which we are daily called upon to make an offering of our thanks, and which are enumerated by King David, in his catalogue of blessings, as "wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart."
"Wherefore, my brethren," says Harris, "do you carry corn, wine, and oil in your processions, but to remind you that in the pilgrimage of human life you are to impart a portion of your bread to feed the hungry, to send a cup of your wine to cheer the sorrowful, and to pour the healing oil of your consolation into the wounds which sickness hath made in the bodies, or affliction rent in the hearts, of your fellow-travellers?" 120
But, individually, each of these elements of consecration has also an appropriate significance, which is well worth investigation.
Corn, in the language of Scripture, is an emblem of the resurrection, and St. Paul, in that eloquent discourse which is so familiar to all, as a beautiful argument for the great Christian doctrine of a future life, adduces the seed of grain, which, being sown, first dieth, and then quickeneth, as the appropriate type of that corruptible which must put on incorruption, and of that mortal which must assume immortality. But, in Masonry, the sprig of acacia, for reasons purely masonic, has been always adopted as the symbol of immortality, and the ear of corn is appropriated as the symbol of plenty. This is in accordance with the Hebrew derivation of the word, as well as with the usage of all ancient nations. The word dagan, דנו which signifies corn, is derived from the verb dagah, דנה, to increase, to multiply, and in all the ancient religions the horn or vase, filled with fruits and with grain, was the recognized symbol of plenty. Hence, as an element of consecration, corn is intended to remind us of those temporal blessings of life and health, and comfortable support, which we derive from the Giver of all good, and to merit which we should strive, with "clean hands and a pure heart," to erect on the corner-stone of our initiation a spiritual temple, which shall be adorned with the "beauty of holiness."
Wine is a symbol of that inward and abiding comfort with which the heart of the man who faithfully performs his part on the great stage of life is to be refreshed; and as, in the figurative language of the East, Jacob prophetically promises to Judah, as his reward, that he shall wash his garments in wine, and his clothes in the blood of the grape, it seems intended, morally, to remind us of those immortal refreshments which, when the labors of this earthly lodge are forever closed, we shall receive in the celestial lodge above, where the G.A.O.T.U. forever presides.
Oil is a symbol of prosperity, and happiness, and joy. The custom of anointing every thing or person destined for a sacred purpose is of venerable antiquity. 121 The statues of the heathen deities, as well as the altars on which the sacrifices were offered to them, and the priests who presided over the sacred rites, were always anointed with perfumed ointment, as a consecration of them to the objects of religious worship.
When Jacob set up the stone on which he had slept in his journey to Padan-aram, and where he was blessed with the vision of ascending and descending angels, he anointed it with oil, and thus consecrated it as an altar to God. Such an inunction was, in ancient times, as it still continues to be in many modern countries and contemporary religions, a symbol of the setting apart of the thing or person so anointed and consecrated to a holy purpose.
Hence, then, we are reminded by this last impressive ceremony, that the cultivation of virtue, the practice of duty, the resistance of temptation, the submission to suffering, the devotion to truth, the maintenance of integrity, and all those other graces by which we strive to fit our bodies, as living stones, for the spiritual building of eternal life, must, after all, to make the object effectual and the labor successful, be consecrated by a holy obedience to God's will and a firm reliance on God's providence, which alone constitute the chief corner-stone and sure foundation, on which any man can build with the reasonable hope of a prosperous issue to his work.
It may be noticed, in concluding this topic, that the corner-stone seems to be peculiarly a Jewish symbol. I can find no reference to it in any of the ancient pagan rites, and the EBEN PINAH, the corner-stone, which is so frequently mentioned in Scripture as the emblem of an important personage, and most usually, in the Old Testament, of the expected Messiah, appears, in its use in Masonry, to have had, unlike almost every other symbol of the order, an exclusively temple origin.
From the London Magazine. p. 101 in: WILLIAMSON, James A. (1925/1945). Builders of the Empire. Oxford University Press, London.
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The Siege of Louisbourg was a pivotal operation of the Seven Years' War (known in the United States as the French and Indian War) in 1758 that ended the French colonial era in Atlantic Canada and led directly to the loss of Quebec in 1759 and the remainder of French North America the following year.
Background
The British government realized that with the Fortress of Louisbourg under French control, the Royal Navy could not sail up the St. Lawrence River unmolested for an attack on Quebec. After an expedition against Louisbourg in 1757 led by Lord Loudon was turned back due to a strong French naval deployment, the British under the leadership of William Pitt resolved to try again with new commanders.
Pitt assigned the task of capturing the fortress to Major General Jeffery Amherst. Amherst's brigadiers were Charles Lawrence, James Wolfe and Edward Whitmore, and command of naval operations was assigned to Admiral Edward Boscawen. The chief engineer was John Henry Bastide who had been present at the first siege of Louisbourg in 1745 and was chief engineer at Fort St Philip, Minorca, in 1756 when the British had surrendered the fort and island to the French after a long siege.
As they had in 1757, the French planned to defend Louisbourg by means of a large naval build-up. However, the British blockaded the French fleet sailing from Toulon when it arrived in Cartagena, and defeated a French relief force at the Battle of Cartagena.
The French consequently abandoned their attempt to reinforce Louisbourg from the Mediterranean, and only 11 ships were available to oppose the British off Louisbourg. Most of the cannons and men were moved inside the fort and five ships (Appolon, Fidèle, Chèvre, Biche, Diane) were sunk to block the entrance to the harbour. On 9 July, Echo tried to slip out of the harbour under the cover of a dense fog, but was intercepted and seized by HMS Scarborough and HMS Junon. This left the French with only five half-empty ships in the harbour : Célèbre (64), Entreprenant (74), Capricieux (64), Prudent (74) and Bienfaisant (64).
British forces assembled at Halifax, Nova Scotia where army and navy units spent most of May training together as the massive invasion fleet came together. After a large gathering at the Great Pontack, on 29 May the Royal Navy fleet departed from Halifax for Louisbourg.
The fleet consisted of 150 transport ships and 40 men-of-war. Housed in these ships were almost 14,000 soldiers, almost all of whom were regulars (with the exception of four companies of American rangers). The force was divided into three divisions: Red, commanded by James Wolfe, Blue, commanded by Charles Lawrence and White commanded by Edward Whitmore. On 2 June the British force anchored in Gabarus Bay, 3 miles (4.8 km) from Louisbourg.
The French commander (and governor of Île-Royale (New France), the Chevalier de Drucour, had at his disposal some 3,500 regulars as well as approximately 3,500 marines and sailors from the French warships in the harbour. However, unlike the previous year, the French navy was unable to assemble in significant numbers, leaving the French squadron at Louisbourg outnumbered five to one by the British fleet. Drucour ordered trenches to be prepared and manned by some 2,000 French troops, along with other defences, such as an artillery battery, at Kennington Cove.
Siege
Weather conditions in the first week of June made any landing impossible and the British were only able to mount a bombardment of the improvised shore defenses of Gabarus Bay from a frigate. However, conditions improved, and at daybreak on 8 June Amherst launched his assault using a flotilla of large boats, organized in seven divisions, each commanded by one of his brigadiers. French defenses were initially successful and after heavy losses, Wolfe ordered a retreat. However, at the last minute, a boatload of light infantry in Wolfe's division (i.e., members of Rogers Rangers) found a rocky inlet protected from French fire and secured a beachhead. Wolfe redirected the rest of his division to follow. Outflanked, the French retreated rapidly back to their fortress.
Continuing heavy seas and the difficulty inherent to moving siege equipment over boggy terrain delayed the commencement of the formal siege. In the meantime, Wolfe was sent with 1,220 picked men around the harbour to seize Lighthouse Point, which dominated the harbour entrance. This he did on 12 June. After eleven days, on 19 June, the British artillery batteries were in position and the orders were given to open fire on the French. The British battery consisted of seventy cannons and mortars of all sizes. Within hours, the guns had destroyed walls and damaged several buildings. On 21 July a mortar round from a British gun on Lighthouse Point struck a 64-gun French ship of the line, Le Célèbre , and set it ablaze. A stiff breeze fanned the fire, and shortly after Le Célèbre caught fire, two other French ships, L'Entreprenant and Le Capricieux, had also caught fire. L'Entreprenant sank later in the day, depriving the French of the largest ship in the Louisbourg fleet.
The next major blow to French morale came on the evening of 23 July, at 10:00. A British "hot shot" set the King's Bastion on fire. The King's Bastion was the fortress headquarters and the largest building in North America in 1758. Its destruction eroded confidence and reduced morale in the French troops and their hopes to lift the British siege.
Most historians regard the British actions of 25 July as the "straw that broke the camel's back". Using a thick fog as cover, Admiral Boscawen sent a cutting-out party to destroy the last two French ships in the harbour. The British raiders eliminated these two French ships of the line, capturing Bienfaisant and burning Prudent, thus clearing the way for the Royal Navy to enter the harbour. James Cook, who later became famous as an explorer, took part in this operation and recorded it in his ship's log book (Wikipedia).
Having spent an enjoyable day stewarding on the restarted summer schedule on the Bo’ness and Kinneil Railway. The builders plate on 0-6-0T Coltness Iron Company No.1 'Lord Roberts', the first locomotive which I worked on when I first volunteered with the B&KR to add to the same photos I have of similar plates of locos (419, 828, 123 & model 79). This locomotive doubles (with some disguise) as Thomas on the B&KR’s “Day Out With Thomas” days.
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Twas a good job I'd cleaned the glass in my back door, as this was the view I had :)
Broad prairie lands of north-eastern Montana, not long after entering from North Dakota.
View my collections on flickr here: Collections
Press L for a larger image on black.
The NRHS convention is over and I begin my trip back to SoCal by way of the Empire Builder to Seattle.
Shelby Montana.
The Bugis people are famous for their boat building skills. Here a little girl plays at the construction sight. There are always at least 5 big boats on the shore in different stages of building. The boats are used without any plans or calculation, and only using traditional materials and tools.
Read My blog to learn more about Wera Village and the building of these fascinating boats:
www.seatrekbali.com/blog/item/229-home-of-the-bugis-boat-...
Posted by ChrisG in the TOM BIHN Forums: www.tombihn.com/forums/packing-lists/3897-edc-my-empire-b...
In case anyone was wondering, it seems I have lost the Iron Builder competition against Rod “2 Much Caffeine” Gillies. I know, I know, but what can you do? As part of the gentleman’s agreement that the loser builds a winner a trophy...and if there is only one thing I’m well known for, its being a gentleman...I have come up with a truly great trophy! Tis the holiday season and the holiday spirit is all about giving and spending time with the ones you love. This is why I am giving a beautiful LEGO Christmas ornament depicting Mr. Caffeine spending quality time with the one he loves. You can tell he’s a Scotsman by his ginger hair and you can tell he’s 2 Much Caffeine by his coffee mug...and his thousand yard stare of someone who can’t be trusted with a Victoria’s Secret catalog. The whole shebang comes complete with a handsome display stand with Caffeine’s namesake cleverly blazoned across the front! Any Scottish builder would be proud to display this on his desk, mantle...or in his barn! The best thing about this is it was crafted by my own petite, womanish hands, which will add much needed value to your property! Probably.
Nothing says “I can’t believe how awesome I am” like a trophy and you, sir, are the awesome-est! Rod, when you get this, you can reposition the sheep and the minifig to stand side by side so that Mrs. Caffeine and all the little Caffeines can enjoy it as well...or just keep it as is for that extra bit of humor! A Scotsman shagging a sheep inside a Christmas ornament...have you ever seen anything so adorable in your life? No, seriously...have you ever? Cuz I don’t think you have!
Happy Holidays, Rod. It was a pleasure competing with you! Now PM me your addy so this can be yours.