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Chennai is the state capital of Tamil Nadu it was standing fourth in the India's Metropolitan hall of fame. One of the busiest cities with many commercial, educational and cultural activity engaged by people every day. Chennai becoming accepted as instructive state with recognized universities and Medical centre with many world class hospitals. It has many tourist attractions in and around the city which make it as a tourist destination of South India. Tourism Chennai made much development at the city which attracts thousands of tourists throughout the year. As a metropolitan city Chennai can be easily reached from any parts of the world. It has many modes of transport facilities and travel amenities.
Description: 3D red cyan anaglyph from NARA 111-B-3656 (527823) - the file is NARA's standard medium-res file (300 dpi), posted in tif format on Wikimedia Commons. Both sides have been restored, upscaled, and certain facial features sharpened.
Link to file at Wikimedia Commons: commons.wikimedia.org/wiki/File:Abraham_Lincoln,_Presiden...
NARA Title: Abraham Lincoln, President, U.S.
Date: Jan. 8, 1864
Photographer: Mathew B. Brady (1823 - 1896)
Notes: A stereoscopic portrait of President Abraham Lincoln by Mathew Brady himself, on January 8, 1864, one of five multi-lens photos taken of Lincoln this day at Brady's studio. The 3D anaglyph was created from the NARA glass plates, but tinted to match the color of the print (same pose) that was on this original Brady carte de visite mount.
The image is included in Lloyd Ostendorf's book, "Lincoln In Photographs An Album of Every Known Pose," where he gave it an Ostendorf ID of "O86."
Ostendorf 's comments on O86:
"LIKE SOME SOLITARY PINE." The perspective in this enlargement of the magnificent portrait by Brady (January 8, 1864) calls to mind the comment of Francis Grierson that Lincoln "rose from his seat, stretched his long bony limbs upward as if to get them into working order and stood like some solitary pine on a lonely summit."
As in my previous posting, below is a brief summary of what Lincoln did on this day, January 8, 1864, according to the chronology put together by the Lincoln Sesquicentennial Commission of 1960. I also found a few additional Jan 8, 1864, mentions of Lincoln, in Gideon Welles' diary, and the contemporary press, included afterwards. Finally, a short article that is not about Lincoln, but appeared in newspapers the same day this image was taken, and which touches on a hot topic still being covered in today's papers - epidemics and vaccinations.
--------------------
Lincoln Day by Day
A Chronology 1809-1865
Volume III: 1861-1865
EARL SCHENCK MIERS
Editor-in-Chief
"January 8. Lays before Senate treaty with bands of Chippewa Indians; Interviews Sen. Grimes (Iowa) about military recommendations; Cabinet meets, with Secs. Welles and Usher only members present. Sec. Seward presents members of National Academy of Science to President; Mrs. Lincoln announces her Saturday afternoon receptions will begin Jan. 9; and President writes Mrs. Esther Stockton, widow of Rev. Joseph Stockton, of Pittsburg,"....below is a transcript of that letter:
"Executive Mansion,
Mrs. Esther Stockton. Washington [Jany.] 8, 1864.
Madam: Learning that you who have passed the eighty-fourth year of life, have given to the soldiers, some three hundred pairs of stockings, knitted by yourself, I wish to offer you my thanks. Will you also convey my thanks to those young ladies who have done so much in feeding our soldiers while passing through your city? Yours truly, A. LINCOLN"
---------------------
Diary of Gideon Welles, Secretary of the Navy under Lincoln and Johnson
Vol. 1. 1861-March 30, 1864.
January 8, 1864. “…..To-day at the Executive Mansion. Only Usher with myself was present, and no business transacted. Mr. Hudson of Massachusetts, formerly Member of Congress, was with the President. Conversation was general, with anecdotes as usual. These are usually very appropriate and instructive, conveying much truth in few words, well, if not always elegantly, told. The President's estimate of character is usually very correct, and he frequently divests himself of partiality with a readiness that has surprised me. In the course of conversation to-day, which was desultory, he mentioned that he was selected by the people of Springfield to deliver a eulogy on the death of Mr. Clay, of whom he had been a warm admirer. This, he said, he found to be difficult writing so as to make an address of fifty minutes. In casting about for the material, he had directed his attention to what Mr. Clay had himself done in the line of eulogy and was struck with the fact that, though renowned as an orator and speaker, he had never made any effort of the sort, and the only specimen he could find was embraced in a few lines on the death of Mr. Calhoun. Referring to the subject and this fact on one occasion when Seward was present, that gentleman remarked that the failure was characteristic and easily accounted for, — Mr. Clay's self-esteem was so great, that he could tolerate no commendation of others, eulogized none but the dead, and would never himself speak in laudatory terms of a contemporary. Both the President and Seward consider Clay and Webster to have been hard and selfish leaders, whose private personal ambition had contributed to the ruin of their party…”
-------------------------
Chicago Tribune
Chicago, Saturday. January 9, 1864.
From Cincinnati.
[Special Dispatch to the Chicago Tribune ]
Cincinnati, Jan. 8, 1864.
"The execution of Harvey Andrews, of the 124th Ohio infantry, found guilty of desertion and sentenced to be shot, near this city today, did not take place, President Lincoln having respited him. The execution of another deserter is ordered for Monday next, but it is highly probable that the prisoner will also be respited by the President."
-------------------------
Gold Hill Daily News, Gold Hill, N.T. [Nevada.]
January 8, 1864
“President Lincoln. -- The Washington correspondence of the Boston Journal, speaking of the personal habits of Mr. Lincoln, says: Mr. Lincoln is an early riser, and he thus is able to devote two or three hours every morning to his voluminous private correspondence, besides glancing at a morning paper. At nine he breakfasts, then walks over to the War Office to read such war telegrams as they give him, (occasionally some are withheld), and to have a chat with General Halleck on the military situation, in which he takes great interest, returning to the White House, he goes through with his morning's mail, in company with a private secretary. Some letters are endorsed and sent to the Departments, others are entrusted to the Secretary, who makes a minute of the reply which he is to make, and others the President retains, that he may answer them himself. Every letter receives attention, and all which are entitled to a reply receive one, no matter how they are worded, or how inelegant the chirography may be.”
-------------------------
Daily national Intelligencer, Washington City
January 8, 1864
House of Representatives.
Smallpox in Washington.
“Mr. Brandegee, Before the regular business is proceeded with, I ask unanimous consent to introduce a resolution which is in the nature of a privileged question, in so much as it affects the safety of every member of this House: Resolved, That the Committee for the District of Columbia be and they are hereby instructed to call the attention of the municipal or other authorities to the existence and prevalence of the smallpox within the District, and to urge upon them the necessity of the immediate establishment of suitable hospitals, the enforcement of stringent and necessary sanitary regulations, the adoption of some general and, if necessary, compulsory system of vaccination, and such other measures as shall tend to prevent the further spread, within the District, of this terrible scourge of mankind….There being no objection, the resolution was introduced and adopted.”
***********************
Red/Cyan (not red/blue) glasses of the proper density must be used to view 3D effect without ghosting. Anaglyph prepared using red cyan glasses from The Center For Civil War Photography / American Battlefield Trust. CCWP Link: www.civilwarphotography.org/
The chancel arch.
Unbuttressed, late w tower with pyramid roof. But the nave is Norman and has in its s doorway and chancel arch two of the very best and most characteristic pieces of the Herefordshire school of carvers. Both pieces are clearly the work of one man. His obsession was birds, especially cocks. Cocks are e.g. on the capitals of the one order of shafts of the S doorway. The abacus has intertwined trails. In the arch a thick roll moulding and a band of rosettes. But the tympanum is what really matters, a tympanum that helps much to reconstruct the all but lost one of Shobdon, of which Rowlstone is to all intents and purposes a copy. It represents Christ in Glory. The legs are placed in the typically Romanesque way, with knees wide apart and feet together. The folds have the tense, stringy parallel curves of the Herefordshire school. The figure is in a halo, not almond-shaped as usual, but with top and bottom rounded. Four angels hold the halo, and all four are represented flying head downwards. This allows the carver again to display his curved parallels. The composition is highly accomplished. What is against nature is in accordance with stylistic principles. In the capitals of the chancel arch there are again birds. The capitals it are of one piece with the outer adjoining panel of two small figures on each side. On the 1. (N) they are an angel and a bishop, on the r. it is not so easy to recognize them, as they stand upside down. That does not seem quite so accomplished, and the most baffling fact is that the whole stone was not rejected. Such indulgence is attractive; it is instructive too. Many birds once more in the abaci. In the doorway arch a thick roll and an outer band of saltire crosses. Norman windows in nave and chancel.
(Pevsner: The Buildings of England, Herefordshire)
We are against the gratuitous use of half-naked women to help sell tons of spark plugs. Thank you Sophie, for your instructive example
Wallpaper: www.artoffast.com/content/flash/images/wallpapers/1600x12...
My wife MAC brought these back from the Grand Lodge of the Philippines.
Website: www.grandlodge.ph
Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.
Masonic Square and Compasses.
The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".
However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.
Square and Compasses:
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass:
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest.”
The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.
Masonic Square and Compasses.
The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".
However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.
Square and Compasses:
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass:
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest."
at the cheesemonger
-how were your holidays?
-I went to the Ardennes with the family of my husband, It was...interesting and instructive
Recognizing that we live in a digital age, Sarra Laamarti (TL, 2015) was inspired to enter the field of STEM. She is now a leader in engineering and technology in Tangier, Morocco. She is currently working as an Organizer for Google Developers Group chapter (GDG) to promote the role of technology in the community. The Google Developers Group (GDG) is an international initiative by Google that aims to strengthen youth skills in the tech field. Sarra is particularly passionate about women’s empowerment in STEM. She has organized several events to promote female techmakers including with DevFest .
Inspired by her MEPI experience, which boosted her professional growth and civic engagement, Sarra joined the GDG Tangier initiative in 2019. Having made a great life with her profession as an engineer, she joined the initiative to mentor youth on how to improve STEM skills which lead to job opportunities and the different opportunities available in the field. Through this initiative, she advocates for community growth and prosperity through professional development opportunities. She sets up workshops, helps connect people to internships, and provides people with instructive advice. With the lack of mentorship resources provided to women interested in STEM, Sarra concentrates many of her efforts with GDG on women.
Sarra wishes to continue helping the community in the next five to ten years by spreading knowledge, building a digital community, and empowering individuals in her community in Tangier and across Morocco.
Sarra is very appreciative of being a part of the MEPI Alumni network with a vast range of skill sets and backgrounds, she feels fortunate to be able to connect with other MEPI alumni professionals and learn from their insights and expertise. She reflects, “The network has been tremendously empowering throughout the journey.”
St Swithun, Retford, Nottinghamshire.
The Parish Church of East Retford.
Grade ll* listed.
The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.
St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.
The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.
There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.
In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.
G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.
New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.
In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.
The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
Guide
Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.
The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.
There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....
More Goops and How Not to be Them: A Manual of Manners for Impolite Infants. Authored, published and copyrighted 1903 by Gelett Burgess. A Manual of Manners for Impolite Infants Depicting the Characteristics of Many Naughty and Thoughtless Children With Instructive Illustrations.
Found at www.gutenberg.org/etext/13004.
Retford - St Swithun's Church
Detail: Angel.
The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.
St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.
The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.
There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.
In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.
G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.
New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.
In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.
The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
Guide
Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.
The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.
There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....
Looking at paintings near to can be instructive; often small details have a world within a world. I have chosen both broadly painted work and those with minute detail from a number of collections including the Ashmolean Museum in Oxford and Chicago's Art Institute. The Wallace Collection , Tate Britain, Tate Modern and Dulwich Picture Gallery and The Museu, of Ancient Art Brussels.
The mosaic in the triangular pediment at the top of the building commemorates the Museum's origins: Queen Victoria stands before the Crystal Palace at the Great Exhibition of 1851 and hands out laurels. On the left, Science and Invention are represented by a steam locomotive and a printing press, while on the right, the Arts are symbolized by a bust, a palette, brushes and canvas, a classical column and a violin. These mosaics, devised by Godfrey Sykes, the Museum's Chief Decorative Designer, were executed in 1868 by a major pottery factory of the day, Minton, Hollins & Co., and the mosaic class of the National Art Training School at South Kensington | John Madejski Garden, named in honor of John Madejski, who funded the design, is known as a meeting point, resting place and home to a changing display of outdoor installations, and to many the heart of the V&A. The modern-day garden was designed in 2005 by landscape architect Kim Wilkie. The stepped, elliptical pool and water feature provide a serene reflection of the surrounding buildings while the lawn and planters impart a tranquil backdrop to the array of temporary outdoor displays. The design is based on the traditional simplicity of a garden courtyard with the drama and flexibility of a stage set. The garden design sits on the borderline between Modern and Postmodern. In its early days, a wide expanse of garden surrounded the South Kensington Museum, as the V&A was known before 1899. The lawns and trees belonged to the original house on the site, Brompton Park House, at one time the home of Queen Anne's gardener, Henry Wise. These gardens were gradually built over as the Museum expanded and today the enclosed garden courtyard, formed between 1857 and 1909, is a small reminder of the gardens which once filled most of the neighborhood that we now know as South Kensington. It was intended that a u-shaped arrangement would remain open to the south, with the entrance visible from Cromwell Road, but in the end the fourth side was filled in with an art library, completed in 1884 to enclose the courtyard. Viewing the buildings around the garden, visitors are treated to a wealth of decorative ornamentation – including terracotta modelling, mosaic and tiles – on each of the buildings' façades. The Museum's founding Director, Henry Cole, employed a team of decorative designers to apply painting, sculpture, mosaic and elaborate ironwork to the buildings, so that their exteriors were as beautiful and as instructive as the collections within them. Other sculptural details on the façades of the buildings are not carved but are modelled in terracotta. A clay-based ceramic, terracotta could be easily molded by hand or by tools, was more cost-effective and quicker to carve than other materials such as stone or marble. Reusable molds were used to produce many identical pieces, which saved money as each piece of sculpture or tile could be repeated many times using the same mold. The molds for the terracotta columns above the entrance, for instance, were reused for the façade of the Henry Cole Wing on Exhibition Road.
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
India is,the cradle of the human race, the birthplace of human speech, the mother of history, the grandmother of legend, and the great grand mother of tradition. our most valuable and most instructive materials in the history of man are treasured up in
Rev. David Ingram Purser.
The subject of this sketch was born in Copiah County, Mississippi, December 24, 1843. His parents, originally from South Carolina, easily traced their ancestry into the active scenes of the Revolutionary War, where some of them were distinguished for their deeds of devotion in that great struggle. In their westward emigration they sojourned for a year or two in Pike County, Alabama, thence on to Mississippi, the native soil of our subject.
Mr. Purser had limited scholastic advantages, but, after his connection with neighborhood schools in his native community, at the age of sixteen years he entered the high school at Hazlehurst, Mississippi, where he spent seven months in diligent application to study. He was reared on a farm and in a quiet country home, where the native talent for the practical uses of things, the habits of industry, and close attention to business were developed and cultivated to a degree which has very greatly facilitated the success of his life in other departments of noble effort.
The next turn in his life worthy of special mention is the fact that he entered the Confederate service at the age of seventeen and a half years, going to the front with the second company that left his county, "The Seven Stars Artillery," a company whose selection of a name was put in nomination by himself. He went through the war at his post, and was present and participated in sixteen hard-fought engagements.
In early life, immediately after the war, and before entering the ministry, by his energy and adaptation to business he made an independent competency, so that during his whole ministerial career he could have lived in sufficient bounty without assistance from a ministerial salary; but, believing that the workman is worthy of his hire, and that Christians should be trained to maintain that principle, he has claimed his salary like all other true and faithful ministers.
On a profession of faith in Christ he united with Damascus Baptist Church, in the country near Hazlehurst, at the age of eleven and a half years. That church, recognizing his gifts, gave him license to preach the gospel in 1868, but, diligently engaged in secular pursuits, he did not act upon his license for two years, when the church sent a committee to inform him that he must enter the work or surrender his license. After prayerful reflection he began actively to preach the gospel, and in October, 1870, four months after, he was ordained to the full functions of the ministry. His first year in the ministry was devoted to missionary work in West Mississippi, between Natchez and Port Gibson, a region of seventy-five miles. In this mission he constituted three new churches and gathered and established four scattered ones. At the end of the year he was pastor of seven churches, besides having done much other evangelistic work.
His next work was rendered as pastor of the churches in Crystal Springs and Wesson, Mississippi, two flourishing towns. The church at Wesson was a small body when he took charge of it, but it increased with great rapidity, and became a very strong church. The church at Crystal Springs was not less flourishing. He left that work at the call of the State Mission Board of the Mississippi Baptist Convention.
During his connection with that Board he arose into eminent distinction as an evangelist, and pressing demands were laid upon him from other States, and in response to these calls he visited and labored with remarkable success in most of the principal cities from New Orleans to St. Louis; meanwhile he declined pastoral calls which came from several important cities. It was while he was engaged in this succession of brilliant work that he made his first visit to Birmingham — a visit which proved a great
blessing to the cause of his denomination in this city, and won the hearts of the Baptist people here.
In 1883 he was called to the work of State Evangelist by the State Mission Board of the Alabama Convention. For twelve months he held revival meetings in the cities and centers of influence in our State, which were invariably attended with success.
It was a sublime day for the Baptists of Birmingham when he accepted the call of the First Church in this city, and entered on his work as their pastor April 1 1884. His church — then the only white Baptist Church in the city — had only two hundred and seventy-eight members, was in a state of inefficiency, imperfect organization, and worshiping in an unsightly and uncomfortable house, quite inadequate to hold his congregations.
Mr. Purser seems to have entered this rapidly-growing city with the ideas both of pastor and evangelist — as pastor of the First Church and evangelist for the whole city and its environments. He came among us with the fixed opinion that church extension is a proper theme for the pulpit and a legitimate topic in social visiting and pastoral work. Over the Baptist interests of the Magic City he at once became bishop of the situation, and knew how to manipulate the responsibilities of his functions. His own church has been for a year past worshiping in a magnificent new house, modern, elegant, and grand, with capacity to seat nine hundred people. His membership now numbers about five hundred. Many have, from time to time, gone out to form new churches. The church is a wealthy, intelligent, orderly, and thoroughly-organized body, with commendable liberality, a large congregation, and an excellent Sabbath school. While he has thus developed his own church, he has kept in constant view his idea of church extension, and as fast as communities have formulated around he has inspired the planting of missions and Sabbath schools, secured lots for church sites, and, in most of these positions, houses have been erected in comfortable chapel form and churches have been organized; and now, instead of one, his denomination has four white churches, with efficient pastors, and several promising missions. Two of these new churches are now so strong and efficient that they contemplate building elegant houses at an early day. In addition to his active devotion to the cause and his consummate tact, being a man of large means and liberality, he is capable of handling men of position and means, and this has been used wisely in securing church lots and in erecting chapels. When this end could not be achieved otherwise he has largely used his own money to carry his point. He has had the will, the way, and the capacity to do the needed work, and it has not been simply talked about — the work has been done and is being done. With all his ministerial work faithfully done, he has the gift of manipulating money successfully, and, as he rapidly moves along, he takes a turn at that quite frequently, and never conceals it. He seems to act on the principle of the English bishop, who said: " I am first a man, then a minister ; and, however sacred the work of my office, I will not forget that I am a man, with the rights of a man." As a preacher in the pulpit he is evangelical, clear, instructive, and bold. His subject is placed at once under his command, and, with extemporaneous discussion, abounding with appropriate illustrations and eloquent pathos, the subject commands the audience. He makes frequent use of current events, and therefore is sometimes called a sensational preacher, to which he does not hesitate to reply that "Sensation is better than stagnation." He has the gift of stirring inert things into action, and the adroitness of sweeping along with a religious revival or a secular boom. Tall, erect, earnest, pleasing, with excellent mannerism, addressing himself to all classes and all vocations, he is emphatically a man of the people — of all grades of people.
Mr. Purser has been twice married, and among all the successful events of his career these alliances have been the chiefest. On October 7, 1864, he was married to Miss Dicy Jane Bass, of Covington County, Mississippi, a lady of fine person, intellectual, cultivated, brilliant, a devout Christian and an earnest worker in the Master's cause, and eminently "a keeper at home." To the tact and management of this worthy wife of his youth does our subject attribute, in a large degree, his success in life as a minister of Christ. She was the mother of six children, three of whom have departed this life. She died September 13, 1879.
His second marriage was with Miss Sallie A. Moody, of Tuscaloosa, Alabama, on June 28, 1883. Miss Moody had already reached distinction in the higher relations of social life, and that distinction was based on family elevation, wealth and cultivation, earnest piety, and active Christian enterprise. She was the daughter of Judge Washington Moody, a man of noble standing in the city of Tuscaloosa and in the State, and the only sister of an only brother, Mr. Frank Moody, now president of the First
National Bank in that city. Cheerful and graceful everywhere, she is especially so in her charming home, where hospitality abounds and good nature rules. Her Christian character may be seen in her devout conversation, generous liberality, and active effort. She is, at this, time in charge of a Sabbath-school class of nearly one hundred men, and this energy has been true of her work in both Tuscaloosa and Birmingham. She is now the mother of two children — a daughter and a son.
In conclusion, it would be unjust to the distinguished brother of Mr. Purser, who worked so long side by side with him, if we should fail to mention him; we refer to the Rev. John F. Purser, for some time missionary pastor of South Side, now the popular pastor in Troy, Ala.; the sweet singer, as well as the gifted preacher, who accompanied the elder brother through much of the evangelistic work referred to above, and whose sublime songs of Zion charmed the multitude and thrilled the Christian hearer.
- from Jefferson County and Birmingham Alabama: History and Biographical, edited by John Witherspoon Dubose and published in 1887 by Teeple & Smith / Caldwell Printing Works, Birmingham, Alabama
note part one
from mr george beccaloni
recast 160 years of wallace in Minahasa
MINAHASA IN THE EYES OF ALFRED RUSSEL WALLACE•SELASA, 12 FEBRUARI 2019
thengs mr George Beccaloni for share this be blessed note
wallace-online.org/content/frameset…
wallace-online.org/content/frameset…
VI.—On the Progress of Civilization in Northern Celebes.By A. R. WALLACE, Esq.[Read January 24th, 1865.]
THE large and curiously shaped island of Celebes is settled by the Dutch at its extreme northern and southern points only, the vast intervening region and the two eastern peninsulas being entirely in the hands of native governments or occupied by savage tribes. The early voyagers in the East give us scarcely any information about this extensive island; for, as it was not known to produce those valuable spices which were the chief object of their adventurous expeditions, they did not care to visit it. Its coasts, too, are everywhere surrounded by reefs and shoals, which were the dread of early navigators, and were as much as possible avoided by them; and it thus happens that, except as regards the neighbourhood of Macassar, where the Dutch early established themselves, we have more scanty accounts of Celebes than of any other island in the Archipelago.
In the present paper I propose to give a short sketch of the extreme northern portion of the island only, to point out its physical and ethnographical peculiarities, and to explain the interesting and instructive changes that have recently taken place in its political and social condition.
Some experiments in the lab in lightpainting .. a long way from perfect .. but a fun and instructive start...
Green-winged Teal GWTE (Anas crecca)
Sluggett Reservoir
Maber West
Central Saanich
BC
not a great detail shot
but instructive
in that usually there is a visible eye stripe
with female type plumage
this is not really that apparent in the following posted shots
of course when the green wing feature is visible, that is patent
DSCN5647 - Copy GWTE CANG refl.
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
Vintage Masonic cuff links in a 1920's jeweller's box.
Gibson's Jewellers, Woodstock, Fort Erie North. This is the best vintage pair of Masonic cufflinks that I have acquired to date.
Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.
Masonic Square and Compasses.
The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".
However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.
Square and Compasses:
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass:
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest.”
The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.
Masonic Square and Compasses.
The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".
However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.
Square and Compasses:
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass:
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest."
Home sweet home.
West Bengal is located in eastern part of India. There are lots of tourist destinations in this state. A tour to West Bengal to be more enjoyable and instructive. The state is having historic importance, beauty of the nature, adventures and other entertaining tourist places. West Bengal is found to be very rich in tradition and cultures. The place attracts many tourists from each and every corner of the world every year. West Bengal Tourist Places is a perfect option for you because it is rich in its diversity of flora and fauna.
Opened 1871 as Bible Christian. The violent thunderstorm on opening day, when Miss Thorn preached, was attributed to God’s judgement at a woman having preached. Miss Thorn later married Rev Octavus Lake. Church Methodist after Union 1900, extensions opened 24 Feb 1907, porch 1937, hall 1955, became Uniting 1977. The porch has an inscribed stone from the “first Chapel built on these hills”.
“On Sunday, February 24, the opening services of the enlarged church were held, Mr. D. Wellington, of Victor Harbor, preaching three good sermons to large congregations though the heat was intense. On Wednesday the formal opening took place, Mr. W. Nosworthy performing the ceremony. He is the oldest church, worker in the district, having taken part in the work for about 50 years. Mr. Nosworthy delivered an instructive speech, on 'Reminiscences of the Inman Valley church and work'.” [Chronicle 9 Mar 1907]
“The Centennial porch erected at the Methodist church was declared open by the President of the Methodist Conference (Rev E Ingamells). Mr. J A. Lush, the oldest resident of the district, unveiled the stained glass window of the porch in honor of the pioneers. . . The afternoon's collection, added to the amount already subscribed was sufficient to pay all costs incurred by the erection of the porch.” [Advertiser 10 Jun 1937]
An earlier Bible Christian chapel was built 1859 in Mr Nosworthy’s paddock at Bald Hills. In 1871 the stones were used to build the above Inman Valley church further down the valley.
i was trying out new water-soluble wax crayons and had some "growing pains" with regard to pens not working on top. very INSTRUCTIVE page, but my wrist still hurts just thinking about it, lol!
How cool is this? I own a Toyota Corolla - but unfortunatly not a 1966 model.
"This museum was designed to show visitors this type of "making things, through the textile machinery and automobile industries with which the Toyota Group has been involved, and to show the transitions in industry and technology."
"As many as 4000 exhibition pieces - dynamic displays of original equipment, actual demonstrations by operators, instructive videos, and more. Our exhibitions provide an easy-to-understand introduction to the concept of “making things.” Experience “making things” first hand and discover the wonders of “spirit of being studious and creative.”
Opened 1871 as Bible Christian. The violent thunderstorm on opening day, when Miss Thorn preached, was attributed to God’s judgement at a woman having preached. Miss Thorn later married Rev Octavus Lake. Church Methodist after Union 1900, extensions opened 24 Feb 1907, porch 1937, hall 1955, became Uniting 1977. The porch has an inscribed stone from the “first Chapel built on these hills”.
“On Sunday, February 24, the opening services of the enlarged church were held, Mr. D. Wellington, of Victor Harbor, preaching three good sermons to large congregations though the heat was intense. On Wednesday the formal opening took place, Mr. W. Nosworthy performing the ceremony. He is the oldest church, worker in the district, having taken part in the work for about 50 years. Mr. Nosworthy delivered an instructive speech, on 'Reminiscences of the Inman Valley church and work'.” [Chronicle 9 Mar 1907]
“The Centennial porch erected at the Methodist church was declared open by the President of the Methodist Conference (Rev E Ingamells). Mr. J A. Lush, the oldest resident of the district, unveiled the stained glass window of the porch in honor of the pioneers. . . The afternoon's collection, added to the amount already subscribed was sufficient to pay all costs incurred by the erection of the porch.” [Advertiser 10 Jun 1937]
An earlier Bible Christian chapel was built 1859 in Mr Nosworthy’s paddock at Bald Hills. In 1871 the stones were used to build the above Inman Valley church further down the valley.
Now according to the Breitling Press Kit, "The Breitling Jet Team flies seven L-39C Albatros military training aircraft. The Czech-built airplane has two seats and can be used for instructive and passenger flights. This magnificent aircraft is an excellent blend of performance, aesthetics and reliability. To accentuate their powerful, taut and dynamic appearance, they have been painted in a suitably refined livery also in keeping with the core values of the watchmaking brand. The iconic Breitling yellow, bold black, anthracite gray and metal scheme reflects the spectacular feats performed by the planes and was designed for optimum visibility for spectators. Looking almost like missiles from the ground, the visual effect is stunning." Go here for more Breitling in Seattle photos... as I develop mine.
Also is a photo from the 1 August Argosy Cruise I took to watch Seafair in a unique way. Got some very unique angles - you can see more from the cruise in the album. Am posting to an organized Flickr collection my developed Seafair photos from Seafair Friday, Seafair Saturday and Seafair Sunday.
PHOTO CREDIT: Joe A. Kunzler Photo, AvgeekJoe Productions, growlernoise-AT-gmail-DOT-com
OPENING CALENDAR
Presentation of the Colors
Admiral William F. Halsey, Jr. Leadership Academy JROTC
Pledge of Allegiance
Zynida Lamar, 8th grade student
Toussaint L’Ouverture-Marquis de Lafayette School No. 6
Star Spangled Banner by Francis Scott Key
Students: Medjine Desire, Aliya Filipowicz and Widline Exalus
Sandra Evaristo, Vice Principal
September Daniels, Music Teacher
Jada Golden, Classroom Assistant
Toussaint L’Ouverture-Marquis de Lafayette School No. 6
The Haitian National Anthem – “La Dessalinienne” by Justin Lhérisson
Performed by Students of: John E. Dwyer Technology Academy
Cuban National Anthem – “La Bayamesa” by Perucho Figueredo
Performed by:
Marlenes L. Teixeira, Music Teacher - Terence C Reilly School No. 7
Sylvia Jacobson, Assistant - Albert Einstein Academy School No. 29
Portuguese National Anthem – “A Portuguesa” by Henrique Lopes de Mendonça
Performed by Students: Gustavo Agostinho, Thomas Jefferson Arts Academy
Crystal Urrutia, Thomas Jefferson Arts Academy
Pledge of Ethics
Xochil Aguirre, 8th Grade Student
Toussaint L’Ouverture-Marquis de Lafayette School No. 6
Core Beliefs - Video
PERFORMANCES
In Recognition of Cuban Heritage
Mi Tierra by Gloria Estefan
Dance Performance
Students from Mabel G. Holmes School No. 5
In honor of Haitian Heritage
Contemporary Haitian Dance - Pi WO (Higher) Wyclef Jean
Students from John E. Dwyer Technology Academy
In Honor of Portuguese Heritage
“Os Lusiadas” by Luis Camões
Pome recited by:
Aline Pereira and Andrew Seabra, 8th grade students
Madison Monroe School No. 16
“Mar Portuguese” by Fernando Pessoa
Poem recited by:
Krystal Maldonado
Camila Rodriguez
Gloria Cavalheiro
Angelica Bautista Rojas
Portuguese Language students at Thomas Jefferson Arts Academy
PRESENTATIONS
Student Excellence
New Jersey USA Wrestling Championship Winner
Jasiah Queen, 5th grade student, Toussaint L’Ouverture-Marquis de Lafayette School No. 6
Outstanding Ratings in Solo Vocalist Category - 2016 Union County Teen Arts Competition
Qyaisha Peeples, 7th grade student, Toussaint L’Ouverture-Marquis de Lafayette School No. 6
Medjine Desire, 6th grade student, Toussaint L’Ouverture-Marquis de Lafayette School No. 6
Stars of Excellence
Dedication to the students of the Elizabeth Public Schools for the past 36 years.
Amelia Turner, Guidance Counselor
Act of Heroism performing Heimlich Maneuver and saving our student from chocking
Anthony Mendes –Physical Education Teacher, Christopher Columbus School No. 15
Elizabeth Public Schools selected by State of New Jersey Department of Education as a Bilingual Model Program
Dr. Lisette Calvo, Director of Bilingual/ESL Education
Veronica Alvero, Bilingual/ESL and World Language Supervisor
Sandra Nunes, Bilingual/ESL and World Language Supervisor
Community Excellence
Resolution Honoring Cuban Community
Miguel Jimenez, President
Resolution Honoring Haitian Community
Aksyon Kominote Entenasyonal Pou Developman Pisto Haiti “AKEDP”
Feret Fenelis, Executive Director
Resolution Honoring Portuguese Community
Elizabeth Portugal Day – Carla Rodrigues, President
Elizabeth Portuguese Lions/Leos – Idalina Lopes, President
Portuguese Instructive Social Club – Jose Brito, President
Retford - St Swithun's Church
Detail: Angel with shield.
The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.
St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.
The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.
There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.
In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.
G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.
New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.
In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.
The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
Guide
Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.
The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.
There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....
The second stop on our ''Highlights of Ephesus'' sightseeing excursion was the Ephesus Archaeological Site (Efes Ören Yeri). We entered through upper (south) gate, and began our sightseeing near the State Agora (Devlet Agorasi). One of the more prominent structures in the vicinity of the State Agora was the Temple of Domitian (Domitianus Tapinaği). Here, Mike poses inside one of the chambers in the vaulted substructure of the Temple of Domitian, along with marble fragments and carved tablets that are part of the Inscriptions Museum.
A few details on these ruins:
Temple of Domitian
The area in front of the Water Palace was known as Domitian Square. Just west of the square, there was a temple that was erected in honor of Emperor Domitian; it was built between 81-96 A.D. and included a vaulted substructure. The temple featured columns as well as an altar decorated with warriors and arms, which is now exhibited at the Ephesus Museum. (A nearby informational placard provided more details and images of the Temple of Domitian.)
The Inscriptions Museum
The Inscriptions Museum is housed in the vaulted substructure of the Temple of Domitian. In the corridors, more than 3,000 complete or partial inscriptions are currently preserved. A selected exhibition contains approximately 60 exceptionally instructive examples, including a death sentence against sacrilegious persons, Hellenistic citizenship rights, Imperial letters, honourific inscriptions for the members of the imperial and civic aristocracy, and funerary inscriptions.
Brief History of Ephesus:
Ephesus -- known as Ἔφεσος in Greek and Efes in Turkish -- was an ancient Greek city on the coast of Ionia. It was originally established in the 10th century B.C. by Attic and Ionian Greek colonists. Ephesus flourished after it came under Roman control in 129 B.C., during which time it is estimated to have had a population of 33,500 to 56,000 people. It was renowned for its splendid architecture, including the Temple of Artemis (circa 550 B.C.), which was recognized as one of the Seven Wonders of the Ancient World until it was destroyed during a Goth raid in 268 A.D. During the Byzantine era (395-1308), Emperor Constantine I rebuilt much of the city and erected new public baths. The city was partially destroyed by an earthquake in 614 A.D. and was later sacked by Arabs during the mid 600s and early 700s. Its role as a commercial center declined as its harbor was slowly silted up by the Cayster River and the town lost its trade access to the Aegean Sea. Ephesus eventually fell under Turkish control; after a brief period of renewed prosperity and building during the early 14th century, the city was eventually abandoned by the 15th century. Excavations of the site were conducted by British archaeologists in the 1860s-70s, and later by German and Austrian architects in the 1890s. Today, the Austrian Archaeological Institute still continues ongoing conservation and restoration of Ephesus.
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
Well ...here is where I lose friends and place myself beyond the pale of decency and good taste. I recently had occasion to drive two people to a funeral they could not otherwise have attended. I had not known the deceased and strolled around the crematorium during the service. The funerary rites of a culture always have a tale to tell and this was an instructive experience. That religion is dead does not mean, of course, that the religious impulse disappears from the human psyche: here the votive offering was much in evidence. Often it seemed to take the form of tributes to wind deities: there were many wind chimes, "mobiles" and pinwheels. This is natural, I suppose; we imagine the departed soul as carried aloft on some gentle, perfect air. But, goodness me! What is one to make of people whose response to the great conundrum of the human predicament ...the mystery of Life and Death... is ...is the Smurfs? Imaginatively, in an effort to understand others, I try to put myself in their shoes, to comprehend their motives. But no. This is beyond me. I just can't understand how anyone can think this sort of thing a suitable response to bereavement.
The one thing that is avoided at all costs is religious, especially Christian imagery. If there is an Almighty in this place it must be Walt Disney. Figurines of dwarves, gophers, chipmunks and wabbits (yes, I know, Bugs Bunny was Warner Bros) rub pink, plastic shoulders with cute fairies. In my nasty way I notice the creepily de-sexualised appearance of the latter, with their nub-like proto-breasts ...neither child nor adult, but something pertly freakish in between. Mouldering teddy bears are lashed to trees; children's drawings flutter in the breeze; football is a frequent motif. Lest you think that I have exaggerated by selection, let me assure you that every row of graves pullulated with this sort of thing.
When religious emotion is supressed, does it disappear? No. Pushed under the surface it comes bobbing up again a little way off, but, because it is supressed, in a dark, negativised form. Sentimentality is the negative, degenerate form of true feeling. We see it everywhere in modern Britain. We see it in those naff roadside shrines; we saw it in the reaction to the death of the Princess of Wales; we see it here, in these dismal places where ordinary people are despatched, now that the churchyards are full and burial is somehow rather discouraged. Besides, no one can afford it. But oh! ...the emotional and cultural impoverishment. Well, we've done what we can. He was a Man U supporter wasn't he? I'll be glad to get this tie off. I've got some Stella in the 'fridge if you want to come back with us. What's on telly?
This is about 22 miles (34 km) east of Yuma, Arizona, in the Gila River Valley. The view is eastward on East County 9th Street at the intersection with South Avenue 22 East.
Seen while exploring the farming landscape of the Gila River Valley east of Yuma on the final day of a 1600-mile drive from Renton to Maricopa. It was a pleasant and instructive diversion from Interstate 8.
I think it's just an enormous, angry, underground pimple that wants to be left alone and not prodded at while I whine about how much it hurts.
In other news: thank you, macro lens, for this instructive view into my ear hair situation.
Update: Home from the doc - it became worse last night. He says it's an insect bite that has become infected. Ten days of amoxiclav for me! I'm just so glad the insect appears to have vacated the buffet.... *shudder*
British Museum, London 2005.
en.wikipedia.org/wiki/Benin_Bronzes
"The Bronzes depict a variety of scenes, including animals, fish, humans and scenes of court life. They were cast in matching pairs (although each was individually made). It is thought that they were originally nailed to walls and pillars in the palace as decoration, some possibly also offering instructive scenes of protocol."
West Bengal is located in eastern part of India. There are lots of tourist destinations in this state. A tour to West Bengal to be more enjoyable and instructive. The state is having historic importance, beauty of the nature, adventures and other entertaining tourist places. West Bengal is found to be very rich in tradition and cultures. The place attracts many tourists from each and every corner of the world every year. West Bengal Tourist Places is a perfect option for you because it is rich in its diversity of flora and fauna.
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
As countries across Latin America work to improve transparency and accountability, public contracts—everything from infrastructure to public procurement—are a perpetual weakness. Open Contracting is a set of disclosure tools that use timely, publicly-accessible open data about contracts to increase competition, inform smarter decision-making, and foster public integrity. Paraguay has been a regional leader in embracing and implementing open contracting principles. How is its experience instructive for other countries? How can open contracting and other transparency tools help make Latin American governments more accountable and responsive? What are the economic benefits of open contracting? What are the obstacles to implementation and what other steps are needed to effectively identify, prosecute, and prevent corruption?
The Inter-American Dialogue and the Open Contracting Partnership are pleased to host an open discussion on the merits and challenges of open contracting and other public transparency initiatives, focusing on the Paraguayan example in regional context.
St Swithun, Retford, Nottinghamshire.
The Parish Church of East Retford.
Grade ll* listed.
The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.
St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.
The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.
There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.
In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.
G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.
New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.
In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.
The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
Guide
Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.
The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.
There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.
southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...
www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....
MAHAVATAR BABAJI CAVE
Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.
Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West
There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]
In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]
When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.
According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]
It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942
By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
West Bengal is located in eastern part of India. There are lots of tourist destinations in this state. A tour to West Bengal to be more enjoyable and instructive. The state is having historic importance, beauty of the nature, adventures and other entertaining tourist places. West Bengal is found to be very rich in tradition and cultures. The place attracts many tourists from each and every corner of the world every year. West Bengal Tourist Places is a perfect option for you because it is rich in its diversity of flora and fauna.
A flower of the prickly-pear cactus at Volunteer Park Conservatory, Capitol Hill, Seattle.
Update (12/23/06): posted to "Flowers for Seymour", with sympathy and good wishes to Dr. Papert, who inadvertently set me, at age 12, to countless hours trying to implement Logo with dynaturtles in Commodore BASIC. I didn't make it, but it was an instructive failure, and I feel he would approve. Thanks for inciting me, and lots of other people, not just to think but to get our hands dirty exploring the consequences of our thoughts.
And still looking for a good picture of a (counter-free, naturally) flower automaton. :)
As countries across Latin America work to improve transparency and accountability, public contracts—everything from infrastructure to public procurement—are a perpetual weakness. Open Contracting is a set of disclosure tools that use timely, publicly-accessible open data about contracts to increase competition, inform smarter decision-making, and foster public integrity. Paraguay has been a regional leader in embracing and implementing open contracting principles. How is its experience instructive for other countries? How can open contracting and other transparency tools help make Latin American governments more accountable and responsive? What are the economic benefits of open contracting? What are the obstacles to implementation and what other steps are needed to effectively identify, prosecute, and prevent corruption?
The Inter-American Dialogue and the Open Contracting Partnership are pleased to host an open discussion on the merits and challenges of open contracting and other public transparency initiatives, focusing on the Paraguayan example in regional context.