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Standing atop Mt Washington and watching the Cog Railway descend after dropping us off. This is looking north, Mt Madison (right), Mt Adams (center) and Mt Jefferson (right) is hidden by the platform. You can see the Auto Rd just beyond the Cog
Mt. Washington Cog Railway engine #9 is leaving the base station for a trip up the mountain. Scan from Ektachrome slidde. October 13, 2000. © 2024 Peter Ehrlich.
These cogs suffer so much during the cycling season. Water ,sand, oil, gear shift. Its hard to believe that i changed the cassette last year.
I can wait to get on my bike. Winter is soooo long !
I think this is part of a sculpture rather than a genuine rusty piece of machinery. Taken somewhere in County Cork, Ireland
Ex BCT Daimler COG 5 1113, CVP 213 cut down and in use as glider winch vehicle, it was painted a really horrible yellow, presumably to be visible to landing aircraft
The large cog has the splines filed deeper this allows it to fit 1.85mm closer to the spokes This allows me to build dishless wheels using 8 cogs with 9 cog spacing. The 11 tooth cog was discarded the 12 tooth cog also has splines for the lock ring though these are not needed.
Mother Sweetie Salome Love Joy Williams Little
It was during a time of great confusion, war, political struggles, and protest against racial injustice, that I arose as a mother in Israel and Supervisor of New York, Southeast.
These were the turbulent 1960's. In 1961 the Church of God in Christ had experienced the departing of their first General Overseer Bishop Charles H. Mason. In 1963, President John F. Kennedy was killed by assassination. in 1968 A People of hope lost a great freedom leader, Dr. Martin Luther King, and let us not forget the thousands of lives lost in the Vietnam War.
In the early 1960's I was asked to help Bishop I. G. Glover and his wife to get Victory Temple C.O.G.I.C. on the move. I started a choir there was their first pianist. I put together my program to help with the work. During the summer of 1965 I was doing rare field work with Bishop I. G. Glover called asking me to fill the office of the State Supervisor of the New York southeast. There had been confusion in the state and a split had occurred. Before accepting the office, I spoke with my pastor, from my home church, Bishop Frank Clemmons, and with State Mother Maydie Payton to make sure I had their permission.
These were the dark years, yet light did shine throughout he darkness. A people began to work together for the fulfillment of a dream, and through prayer many barriers were broken.
President Johnson was now in office, and the Church of God in Christ was struggling to regain its composure. A accepted my promotion and was licensed by International Supervisor, Mother Annie Bailey. My father's name is Dempsey Williams, Sr., who wed my mother Sarah. I wed an Elder named Adam Little. We had one child named Miriam Joy Little.
It was during these days that Mother Little sent a letter to to President Johnson asking him to call the nation to prayer. She has a copy of the letter that was mailed back in September of 1965, it reads like this:
Dear President.
Thus saith the Lord to me, Mrs. S. Little to ask the President of United States to call the people of this country to prayer each day. Send out a proclamation, to sound an alarm or ring bells or blow a whistle or traveling pray that God will turn away wrath from us and have mercy and give us peace, because much evil is fast approaching.
Your Servant Praying for the Nations,
Mrs. S. Little History of the PCCNA
Memphis 1994: Miracle and Mandate
Dr. Vinson Synan
It was a day never to be forgotten in the annals of American Pentecostalism‚October 18, 1994‚when the Spirit moved in Memphis to end decades of racial separation and open doors to a new era of cooperation and fellowship between African-American and white Pentecostals. At the time, it was called the ìMemphis Miracleî by those gathered in Memphis as well as in the national press which hailed the historic importance of the event.
It was called a miracle because it ended decades of formal separation between the predominantly black and white Pentecostal churches in America. In its beginnings, the Pentecostal movement inherited the interracial ethos of the Holiness Movement at the turn of the century. One of the miracles of the Azusa Street revival was the testimony that ìthe color line was washed away in the Blood." Here in the worldwide cradle of the movement a black man, William J. Seymour, served as pastor of a small black church in Los Angeles, where from 1906 to 1909, thousands of people of all races gathered to received the baptism in the Holy Spirit with the accompanying evidence of speaking in tongues. Often black hands were laid upon white heads to pray down the power of Pentecost. From Azusa Street the movement spread to the nations and continents of the world.
In the beginning, practically all the Pentecostal movements and churches in America were inter-racial with many having thriving black leaders and churches. But from 1908 to 1924, one by one, most churches bowed to the American system of segregation by separating into racially-segregated fellowships. In ìJim Crowî America, segregation in all areas of life ruled the day. Gradually Seymourís Azusa Street dream of openness and equality faded into historical memory.
The PFNA
The separation of black and white Pentecostals was formalized in 1948 with the creation of the all-white Pentecostal Fellowship of North America (PFNA) in Des Moines, Iowa. As incredible as it seems today, no black churches were invited. The races continued to drift further and further apart.
But by the 1990s the climate had changed drastically in the United States. The civil rights movements and legislation of the 1950s and 60s swept away the last vestiges of legal ìJim Crowî segregation in American life. Schools were integrated. Many doors were opened for all to enter into American public life. Most churches, however, remained segregated and out of touch with these currents. The year 1948 also saw the beginnings of the salvation-healing crusades of Oral Roberts and other Pentecostal evangelists. Both blacks and whites flocked together to the big tent services. Along with Billy Graham, Oral Roberts and other Pentecostal evangelists refused to seat the races in separate areas. Although the churches remained separate, there was more interracial worship among blacks and whites who flocked together to the big tent services.
The advent of the charismatic movement in 1960 and the creation of the Society for Pentecostal Studies (SPS) in 1970 brought more contacts between black and white Pentecostals. The congresses sponsored by the North American Renewal Service Committee (NARSC) in the 1980s and 1990s also brought many black and white Pentecostal leaders together for the first time while serving on the Steering Committee to plan the massive charismatic rallies in New Orleans, Indianapolis and Orlando.
The Architects Of Unity
The leaders, who above all, brought the races together in Memphis in 1994 were Bishop Ithiel Clemmons of the Church of God in Christ (COGIC), and Bishop Bernard E. Underwood of the International Pentecostal Holiness Church. These men had met while serving on the NARSC board planning the New Orleans Congress of 1987. With great trust and mutual dedication, these two men were able to lay the groundwork for the 1994 meeting in Memphis.
The process began when Underwood was elected to head the PFNA in 1991. At that time he purposed in his heart to use his term to end the racial divide between the Pentecostal churches. On March 6, 1992, the Board of Administration voted unanimously to ìpursue the possibility of reconciliation with our African-American brethren.î After this, there were four important meetings on the road to Memphis.
The first meeting was on July 31, 1992, in Dallas, Texas, in the DFW Hyatt Regency Hotel where COGIC Bishop O. T. Jones captivated the PFNA leaders with his wit and wisdom. The second meeting was held in Phoenix, Arizona, on January 4-5, 1993, where COGIC pastor Reuben Anderson from Compton, California (represented Bishop Charles Blake) played a key role in bringing understanding of the challenges of urban ministries in America. The third session convened at the PFNA annual meeting in Atlanta, Georgia, on October 25-27, 1993. Here, Jack Hayford of the International Church of the Foursquare Gospel and Bishop Gilbert Patterson, of the Church of God in Christ, strongly affirmed the plans for reconciliation. A fourth meeting in Memphis in January 1994 became known as the ì20/20 Meetingî because 20 whites and 20 blacks joined to plan the climactic conference that was planned for October 1994 in Memphis. There, it was hoped, the old PFNA could be laid to rest in order to birth a new fellowship without racial or ethnic boundaries.
The Memphis Miracle
When the delegates arrived in Memphis on October 17, 1994, there was an electric air of expectation that something wonderful was about to happen. The conference theme was ìPentecostal Partners: A Reconciliation Strategy for 21st Century Ministry.î Over 3,000 persons attended the evening sessions in the Dixon-Meyers Hall of the Cook Convention Center in downtown Memphis. Everyone was aware of the racial strife in Memphis where Martin Luther King, Jr. was assassinated in 1968. Here, it was hoped, a great racial healing would take place. The night services reflected the tremendous work done by the local committee in the months before the gathering. Bishop Gilbert Patterson of the Temple of Deliverance Church of God in Christ, and Samuel Middlebrook, Pastor of the Raleigh Assembly of God in Memphis, co-chaired the committee. Although both men had pastored in the same city for 29 years, they had never met. The Memphis project brought them together.
The morning sessions were remarkable for the honesty and candor of the papers that were presented by a team of leading Pentecostal scholars. These included Dr. Cecil M. Robeck, Jr. of Fuller Theological Seminary and the Assemblies of God, Dr. Leonard Lovett of the Church of God in Christ, Dr. William Turner of Duke University and the United Holy Church, and Dr. Vinson Synan of Regent University and the Pentecostal Holiness Church. In these sessions, the sad history of separation, racism and neglect was laid bare before the 1,000 or more leaders assembled. These sometimes chilling confessions brought a stark sense of past injustice and the absolute need of repentance and reconciliation. The evening worship sessions were full of Pentecostal fire and fervor as Bishop Patterson, Billy Joe Daugherty and Jack Hayford preached rousing sermons to the receptive crowds.
The climactic moment, however, came in the scholarís session on the afternoon of October 18, after Bishop Blake tearfully told the delegates, ìBrothers and Sisters, I commit my love to you. There are problems down the road, but a strong commitment to love will overcome them all.î Suddenly there was a sweeping move of the Holy Spirit over the entire assembly. A young black brother uttered a spirited message in tongues after which Jack Hayford hurried to the microphone to give the interpretation. He began by saying, ìFor the Lord would speak to you this day, by the tongue, by the quickening of the Spirit, and he would sayî:
My sons and my daughters, look if you will from the heavenward side of things, and see where you have been ‚ two, separate streams, that is, streams as at flood tide. For I have poured out of my Spirit upon you and flooded you with grace in both your circles of gathering and fellowship. But as streams at flood tide, nonetheless, the waters have been muddied to some degree. Those of desperate thirst have come, nonetheless, for muddy water is better than none at all.
My sons and my daughters, if you will look and see that there are some not come to drink because of what they have seen. You have not been aware of it, for only heaven has seen those who would doubt what flowed in your midst, because of the waters muddied having been soiled by the clay of your humanness, not by your crudity, lucidity, or intentionality, but by the clay of your humanness the river has been made impure.
But look. Look, for I, by my Spirit, am flowing the two streams into one. And the two becoming one, if you can see from the heaven side of things, are being purified and not only is there a new purity coming in your midst, but there will be multitudes more who will gather at this one mighty river because they will see the purity of the reality of my love manifest in you. And so, know that as heaven observes and tells us what is taking place, there is reason for you to rejoice and prepare yourself for here shall be multitudes more than ever before come to this joint surging of my grace among you, says the Lord.
Immediately, a white pastor appeared in the wings of the backstage with a towel and basin of water. His name was Donald Evans, an Assemblies of God pastor from Tampa, Florida. When he explained that the Lord had called him to wash the feet of a black leader as a sign of repentance, he was given access to the platform. In a moment of tearful contrition, he washed the feet of Bishop Clemmons while begging forgiveness for the sins of the whites against their black brothers and sisters. A wave of weeping swept over the auditorium. Then, Bishop Blake approached Thomas Trask, General Superintendent of the Assemblies of God, and tearfully washed his feet as a sign of repentance for any animosity blacks had harbored against their white brothers and sisters. This was the climactic moment of the conference. Everyone sensed that this was the final seal of Holy Spirit approval from the heart of God over the proceedings. In an emotional speech the next day, Dr. Paul Walker of the Church of God (Cleveland, TN) called this event, ìthe Miracle in Memphis,î a name that struck and made headlines around the world.
That afternoon, the members of the old PFNA gathered for the final session of its history. In a very short session, a motion was carried to dissolve the old, all-white organization in favor of a new entity that would be birthed the next day. But more reconciliation was yet to come!
When the new constitution was read to the delegates on October 19, a new name was proposed for he group-Pentecostal Churches of North America (PCNA). It was suggested that the governing board of the new group have equal numbers of blacks and whites and that denominational charter memberships would be welcomed that very day. But before the constitution came before the assembly for a vote, Pastor Billy Joe Daugherty of Tulsaís Victory Christian Center asked the delegates to include the word ìCharismaticî in the new name. Over a hastily-called luncheon meeting of the ìRestructuring Committee,î it was agreed that those Christians who thought of themselves as ìCharismaticsî would also be invited to join. When the vote was taken, the body unanimously voted to call the new organization the Pentecostal and Charismatic Churches of North America (PCCNA). Thus the Memphis Miracle included the beginning of healing between Pentecostals and Charismatics as well as between blacks and whites.
Another milestone of the day was the unanimous adoption of a ìRacial Reconciliation Manifestoî that was drafted by Bishop Ithiel Clemmons, Dr. Cecil M. Robeck, Jr., Dr. Leonard Lovett, and Dr. Harold D. Hunter. In this historic document, the new PCCNA pledged to ìoppose racism prophetically in all its various manifestationsî and to be ìvigilant in the struggle.î They further agreed to ìconfess that racism is a sin and as a blight must be condemnedÖî while promising to ìseek partnerships and exchange pulpits with persons of a different hueÖin the spirit of our Blessed Lord who prayed that we might be one.î
After this, the election of officers took place with Bishop Clemmons chosen as Chairman and Bishop Underwood as Vice-Chairman. Also elected to the Board was Bishop Barbara Amos, whose election demonstrated the resolve of the new organization to bridge the gender gap as well. The other officers represented a balance of blacks and whites from the constituent membership.
The Memphis Mandate
The subsequent meetings of the PCCNA in Memphis in 1996 and Washington, D.C., in 1997 have shown that the road to racial reconciliation in America will not be short or easy. Everyone agrees that there is much more to be done and much to overcome. The incredible ìMemphis Miracleî has now become the ìMemphis Mandateî. All Spirit-filled believers must join in a crusade of love and good will to show the world that when the Spirit moves, those who have been baptized in the Holy Spirit will move forward to bring the lost to Christ, and to full ministry and fellowship, in churches that have no racial, ethnic or gender barriers.
Dr. Vinson Synan, Dean of Regent University School of Divinity, has served as an advisor to the PCCNA Executive. Author of the widely-read Holiness-Pentecostal Tradition, Dr. Synan has served as chair of the North American Renewal Service Committee (NARSC) and is an ordained minister with the International Pentecostal Holiness Church.
for 4 sessions
Learn to make Denyse Schmidt's vintage-inspired Cog & Wheel quilt pattern. This class for experienced sewers will focus on how to work with a commercial quilt pattern, handling tricky bias-cut patches, how to fussy cut fabric for graphic effect and stitching set-in curves with confidence. Students will complete the quilt top only in this class. Denyse Schmidt Cog & Wheel pattern included.
The ship sails through rough North Atlantic waters along the Norwegian mountains.
After the end of the Viking Age and the transition into the early Middle Ages, ship technology in the North and Baltic Sea regions began to undergo significant development, closely associated with changing trade patterns, economic interests, and a growing network of maritime routes. Whereas Viking longships were primarily optimised for swift raids, coastal navigation, and agile manoeuvring, the following centuries brought forth the need for larger, more robust, and more capacious vessels, better able to withstand the harsh conditions of the North Atlantic and to transport goods over greater distances.
Especially from the Danish waters and the Hanseatic towns along the southern coast of the Baltic Sea—cities such as Lübeck, Rostock, and Wismar—trade routes were gradually established stretching northwards along the Norwegian coasts, onward to the Faroe Islands, Iceland, and in some cases even as far as Greenland. These journeys required ships capable of carrying large volumes of cargo, maintaining stability on open seas, and fitted with rigging that could exploit shifting winds. The result was a range of ship types, such as the knarr and the cog, developed and refined to meet these new demands.
With these more voluminous vessels, merchants, fishermen, and whalers could transport stockfish, hides, whale oil, and other valuable goods between the North Atlantic islands and continental Europe. Bergen in Norway became a crucial hub, where the German Hanseatic League, among others, established permanent trading offices (the Bryggen). From there, goods were redistributed to various European markets. At the same time, stations for seal hunting, whaling, and fishing were set up at strategic coastal locations, linking production areas with regional trading centres.
This evolution in ship technology and maritime infrastructure laid the foundation for a more integrated economy, where the sea was no longer merely a barrier but a vital artery connecting distant regions. It not only brought greater prosperity to the area, but also shaped a North Atlantic culture and commerce that would come to characterise the maritime world of the Middle Ages.
"Whispers of the North Sea Trade"
Beneath iron clouds and heaving tides,
Hulls strain in the grasp of chill winds,
Where once longships sliced the foam and fled,
Now broader decks bear the world’s finds.
Knarr and cog, stout of beam and keel,
Crafted in quiet, shaped by need,
Their sails yearn for far, wind-haunted isles,
Carrying more than gold or seed.
From Danish shores to Bergen’s quay,
These traders stitch distant coasts,
Binds of stockfish, hides, and oil,
Woven on oak where silence boasts.
No longer mere borders of surging brine,
The seas bend to commerce and skill,
Bridging green fjords and grey horizons,
Until distant ports stand still.
In rigging’s song and lantern’s glow,
A maritime age takes form,
Whales yield their oil, winds chart the course,
As nations meet beyond the storm.
Three Haikus:
Stout knarr on dark waves,
Whispered routes beneath grey skies,
Seas carry rich trade.
Cogs drift by damp quays,
Hanseatic tongues echo,
Goods flow like water.
Whale oil lamps glimmer,
In Bergen’s hushed evening gloom,
Masts fade into mist.
My grandfather is a clocksmith. I have been photographing his workshop, which I've been admiring for decades.
Cog, for the uninitiated, is the small bot that came with the original G1 Fortress Maximus. I don't know what role he filled (servant wench?) or whether or not Cog was cognitive - lets just say the entire Headmasters line was glossed over in the American show, and I honestly can't recall if Cog was ever mentioned in the Japanese Headmasters series.
Well, seeing how the Titans Return Fortress Maximus didn't get a Cog, I guess Hasbro decided it was a good time to backfill that particular sore spot by releasing Cog into the Seige lineup as it's own Deluxe sized figure.
Now, I was going to get this figure one way or another. I love the fact it goes well with the Fort Max figure, and I love the update that Cog received, like how Full Tilt received an update with the recent Trypticon. $29.99 price tag be damned.
However, my love for Cog isn't shared by I'd say roughly half the fandom. You see, Cog has a dark secret - not only does he transform into some random shamble of parts, but *GASP* he's a Partsformer.
Let me explain.
A Partsformer is a transforming toy that doesn't really transform, but rather relies to some degree on pieces that come off the main figure and then reconnecting somewhere. It doesn't bother me, personally. Some of my favorite figures have been Partsformers, for example God Magnus/Ultra Magnus from the Car Robots 2000/RiD line and the more recent Rodimus Prime from the Power of the Primes line. Some people, on the other hand, absolutely hate this fact and will refuse to buy a toy simply because of the nature of their conversion.
Now that we got that out of the way, let us continue.
Fancy box? Check. Glad we got that out of the way. For weapons, Cog comes with twin guns. Nothing fancy, but it gets the job done.
The overall look of Cog is reminiscent of the original G1 design, from the predominantly silver and blue colour scheme, to the silhouette of the character. The original toy was technically the combination of two smaller vehicles, whereas this Cog I guess is really one vehicle. As with all other releases thus far, the quality of plastic and number of paint apps is a pleasant surprise.
I'm also pleasantly surprised with the amount of articulation they gave Cog (though honestly, anything less would cause me to riot on the streets for the $30 price tag), though that head articulation is pointless given the shoulder pads from Hell that Cog possess.
Now, the surprises with Cog don't end here. As mentioned in other blurbs, the gimmick of the Siege line is the attachment of various pieces to the 5mm ports on the Deluxe and up sized figures, known as the C.O.M.B.A.T. system.. some fancy acronym I'm not going to spend any time looking up.
Well, Cog is a Partsformer because he breaks up into various components for combination.
According to the manual, there are two "forms" these attachments can take - Defensive Loadout and Offensive Loadout. Defensive is the one where Hound is wearing platform shoes, where as Offensive is the one where Cog turns into the most ridiculous backpack of all time.
Cog is clearly designed for combination with Deluxe sized figures. While Megatron I'm sure has the necessary ports, I'm going to guess if one attached Cog to Megatron in Defensive mode, it would look like he was trying to walk around on Lego bricks.
So that about sums up my overview of Cog. I personally like it, but can understand it's not everyones cup of tea. I am quite happy with how well the Cog figure itself turned out, with the C.O.M.B.A.T. system being a quirky addition. But remember, I like ambiguous alt modes and parts forming.
Owning a Fort Max also makes this figure a no-brainer.