View allAll Photos Tagged pigmentation
The Vestal Moth (Rhodometra sacraria) is a migrant species, mainly occurring in southern England in varying numbers. In good immigration years, several hundred may appear, and some may turn up almost anywhere in Britain.
The amount and intensity of the pink pigmentation is somewhat variable, as can be seen from the photographs.
The species breeds in southern Europe and North Africa, and the caterpillars live on knotgrass (Polygonum), dock (Rumex) and other low plants.
It flies mainly at night and is regularly attracted to light. Photo by Nick Dobbs, Malta 22-10-21
It was a special moment to spend a quiet hour in the woods with these two beautiful deer. (and fellow friend and photographer, Mike Brown)
This doe's young one is a bit different than most deer as he has a condition called Leucism. Leucistic s a condition in which there is partial loss of pigmentation in an animal resulting in white, pale, or patchy coloration of the skin or hair. I have a cat with this condition.
www.flickr.com/photos/mpbader/12619153755/in/album-721576...
When I first saw this young buck I thought it was Albino. But further conversation with Mike confirmed its Leucistic condition.
Los tigres blancos son ejemplares de tigre (Panthera tigris) con una condición genética que casi elimina el pigmento de su coloración normalmente anaranjada, aunque las rayas negras no se ven afectadas. Esto ocurre cuando un tigre hereda dos copias del gen recesivo para la coloración pálida: nariz rosa, ojos color azul hielo, y piel de color blanca crema con rayas negras, grises o de color chocolate.
Los tigres blancos no constituyen una subespecie separada y son fértiles con los tigres naranjas, aunque todas las crías resultantes serán heterocigotos por el gen recesivo, y su coloración será naranja. La única excepción sería si el progenitor naranja fuese también un tigre heterocigoto con gen recesivo para coloración pálida, lo que le daría un 50% de posibilidades de ser doblemente recesivo para blanco o heterocigoto para naranja.
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The white tiger is a rare pigmentation variant of the Bengal tiger, which was reported in the wild from time to time in Assam, Bengal, Bihar and especially from the former State of Rewa.
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Location/Locación: Cali/Valle del Cauca/Colombia
Photo & Editing: Oleg Valentinovich Litvin
Model: Some sweet big-ass Kitty :3
Special thanks to: Stefany Home, my Girl :3
Oleg Litvin
Dead Planet Studios
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www.facebook.com/olegvalentinovichlitvin
Nyah is part of Inamorata Vitiligo collection that celebrates the beauty of this unique type of pigmentation. The collection consists of three dolls in Chocolate resin: Nyah (Nnaji sculpt), Nala (Nnaji sculpt) and Imani (Nubia sculpt).
Nala has one blue and one brown eye, black lashes, red glossy lips and vitiligo pigmentation. The white lingerie is from Inamorata Cherub LE30 from 2013.
The jewellery and dolls are available for sale in my shop at emiliacouture.com/shop/
A leucistic mandarin duck is a duck with white or pale feathers due to a genetic mutation that causes partial loss of pigmentation. At the Sylvan Heights Bird Park, Scotland Neck, NC
Ordo: Asparagales Link, Handbuch [Link] 1: 272. 1829
Familia: Asparagaceae Juss. 1789., Gen. Pl.: 40. 1789
Subfamilia: Agavoideae Herb., Amaryllidaceae: 48, 57, 67, 121. Apr 1837 (Agaveae)
Tribu: Yucceae Bartl., Ord. Nat. Pl.: 50. 1830 (Yuccea)
Genus: Yucca L., Sp. Pl. 1: 319. 1753
Sektio: Chaenocarpa Engelm., Botany (Fortieth Parallel) 496. 1871
Series Filamentosae x (Ser. Filamentosae x Ser. Elatae)
Yucca Hybrid JBR 2011.04.2
Y. sp. 'Kartausgarten' JBR 004 x [Yucca x filata ( x elata) fh 1180.88; made by Hochstätter in 1999 – Behan's No. 4 aka 'Big Mama']
The fresh fruits of this clon show a reddish tint as an influence of the Y. Kartausgarten, however the size and shape of the pollen donor! The reddish pigmentation is still recognizable even when dry!
Leucistic Kite taken at Gigrin Farm, The Red Kite Feeding Centre
means this bird has reduced pigmentation in its feathers due to a genetic mutation.
The humpback whale (Megaptera novaeangliae) is a species of baleen whale. It is a rorqual (a member of the family Balaenopteridae) and is the only species in the genus Megaptera.
The adult humpback whale is generally 14–15 m (46–49 ft), though longer lengths of 16–17 m (52–56 ft) have been recorded. Females are usually 1–1.5 m (3 ft 3 in – 4 ft 11 in) longer than males.
The species can reach body masses of 40 metric tons (44 short tons). Calves are born at around 4.3 m (14 ft) long with a weight of 680 kg (1,500 lb).
The body is bulky with a thin rostrum and proportionally long flippers, each around one-third of its body length.[15][16] It has a short dorsal fin that varies from nearly non-existent to somewhat long and curved.
As a rorqual, the humpback has grooves between the tip of the lower jaw and the navel. They are relatively few in number in this species, ranging from 14–35. The mouth is lined with baleen plates, which number 270-400 for both sides.
Unique among large whales, humpbacks have bumps or tubercles on the head and front edge of the flippers; the tail fluke has a jagged trailing edge.
The tubercles on the head are 5–10 cm (2.0–3.9 in) thick at the base and poke up to 6.5 cm (2.6 in). They are mostly hollow in the center, often containing at least one fragile hair that erupts 1–3 cm (0.39–1.18 in) from the skin and is 0.1 mm (0.0039 in) thick. The tubercles develop early in the womb and may have a sensory function as they are rich in nerves.
The dorsal or upper-side of the animal is generally black; the ventral or underside has various levels of black and white coloration. Whales in the southern hemisphere tend to have more white pigmentation. The flippers can vary from all-white to white only on the undersurface.
The varying color patterns and scars on the tail flukes distinguish individual animals. The end of the genital slit of the female is marked by a round feature, known as the hemispherical lobe, which visually distinguishes males and females.
This image was taken from the breakwater at Honningsvag Harbour in Norway
Qualicum Beach,BC,Can.
There's been two or more white Ravens living in Parksville for quite a few years,maybe ten. They aren't total albinos,which would mean total lack of pigmentation,but incomplete albinos. Incomplete albinos are lacking pigmentation in their skin,feathers,or eyes,but not all three. These Ravens have pigmentation in their eyes,but not their skin or feathers. They've been producing offspring with the same genetic traits for several years now.
Low qualitiy, but I love it:)
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Scharlachsichler, Jungtier in Umfärbung
Scarlet Ibis, juvenil, changing color
Ihre typische, scharlachrote Färbung verdanken die Vögel übrigens den Pigmentstoffen in den Schalen der Krebse. Die Farbstoffe werden während des Wachstums der Federn in diesen eingelagert. Im Zoo wird das Astaxanthin, ein Carotinoid, welches den Hauptbestandteil der roten Pigmentation ausmacht, übers Futter verabreicht. Jungvögel sind anfänglich bräunlich gefärbt und erscheinen erst nach zwei bis drei Jahren, nach Erreichen der Geschlechtsreife, im arttypischen Rot
The birds owe their typical, scarlet coloring pigment fabrics in the shells of crabs By the way. The dyes are deposited during growth of the feathers in this. In the Zoo, astaxanthin, a carotenoid which one constitutes the main part of the red pigmentation, is administered via the feed. Young birds are initially brownish colored and appear only after two to three years, after reaching sexual maturity, in the species-typical red
Source VDZ e.V.
The pomegranate (/ˈpɒmᵻɡrænᵻt/), botanical name Punica granatum, is a fruit-bearing deciduous shrub or small tree growing between 5 and 8 m tall.
In the Northern Hemisphere, the fruit is typically in season from September to February, and in the Southern Hemisphere from March to May. As intact arils or juice, pomegranates are used in cooking, baking, meal garnishes, juice blends, smoothies, and alcoholic beverages, such as cocktails and wine.
The pomegranate originated in the region of modern-day Iran and has been cultivated since ancient times throughout the Mediterranean region and northern India. It was introduced into America (Spanish America) in the late 16th century and California by Spanish settlers in 1769.
Today, it is widely cultivated throughout the Middle East and Caucasus region, north Africa and tropical Africa, the Indian subcontinent, Central Asia, the drier parts of southeast Asia, and parts of the Mediterranean Basin. It is also cultivated in parts of California and Arizona. In recent years, it has become more common in the commercial markets of Europe and the Western Hemisphere.
ETYMOLOGY
The name pomegranate derives from medieval Latin pōmum "apple" and grānātum "seeded". Perhaps stemming from the old French word for the fruit, pomme-grenade, the pomegranate was known in early English as "apple of Grenada" - a term which today survives only in heraldic blazons. This is a folk etymology, confusing Latin granatus with the name of the Spanish city of Granada, which derives from Arabic.
Garnet derives from Old French grenat by metathesis, from Medieval Latin granatum as used in a different meaning "of a dark red color". This derivation may have originated from pomum granatum describing the color of pomegranate pulp or from granum referring to "red dye, cochineal".
The French term for pomegranate, grenade, has given its name to the military grenade.
DESCRIPTION
A shrub or small tree growing 6 to 10 m high, the pomegranate has multiple spiny branches, and is extremely long-lived, with some specimens in France surviving for 200 years. P. granatum leaves are opposite or subopposite, glossy, narrow oblong, entire, 3–7 cm long and 2 cm broad. The flowers are bright red and 3 cm in diameter, with three to seven petals. Some fruitless varieties are grown for the flowers alone.
The edible fruit is a berry, intermediate in size between a lemon and a grapefruit, 5–12 cm in diameter with a rounded shape and thick, reddish skin. The number of seeds in a pomegranate can vary from 200 to about 1400. Each seed has a surrounding water-laden pulp — the edible sarcotesta that forms from the seed coat — ranging in color from white to deep red or purple. The seeds are "exarillate", i.e., unlike some other species in the order, Myrtales, no aril is present. The sarcotesta of pomegranate seeds consists of epidermis cells derived from the integument. The seeds are embedded in a white, spongy, astringent membrane.
CULTIVATION
P. granatum is grown for its fruit crop, and as ornamental trees and shrubs in parks and gardens. Mature specimens can develop sculptural twisted-bark multiple trunks and a distinctive overall form. Pomegranates are drought-tolerant, and can be grown in dry areas with either a Mediterranean winter rainfall climate or in summer rainfall climates. In wetter areas, they can be prone to root decay from fungal diseases. They can be tolerant of moderate frost, down to about −12 °C.
Insect pests of the pomegranate can include the pomegranate butterfly Virachola isocrates and the leaf-footed bug Leptoglossus zonatus, and fruit flies and ants are attracted to unharvested ripe fruit. Pomegranate grows easily from seed, but is commonly propagated from 25– to 50-cm hardwood cuttings to avoid the genetic variation of seedlings. Air layering is also an option for propagation, but grafting fails.
VARIETIES
P. granatum var. nana is a dwarf variety of P. granatum popularly planted as an ornamental plant in gardens and larger containers, and used as a bonsai specimen tree. It could well be a wild form with a distinct origin. It has gained the Royal Horticultural Society's Award of Garden Merit. The only other species in the genus Punica is the Socotran pomegranate (P. protopunica), which is endemic to the island of Socotra. It differs in having pink (not red) flowers and smaller, less sweet fruit.
CULTIVARS
P. granatum has more than 500 named cultivars, but evidently has considerable synonymy in which the same genotype is named differently across regions of the world.[15]
Several characteristics between pomegranate genotypes vary for identification, consumer preference, preferred use, and marketing, the most important of which are fruit size, exocarp color (ranging from yellow to purple, with pink and red most common), seed-coat color (ranging from white to red), hardness of seed, maturity, juice content and its acidity, sweetness, and astringency.
CULTURAL HISTORY
Pomegranate is native to a region from Iran to northern India. Pomegranates have been cultivated throughout the Middle East, South Asia, and Mediterranean region for several millennia, and also thrive in the drier climates of California and Arizona.
Carbonized exocarp of the fruit has been identified in early Bronze Age levels of Jericho in the West Bank, as well as late Bronze Age levels of Hala Sultan Tekke on Cyprus and Tiryns.[citation needed] A large, dry pomegranate was found in the tomb of Djehuty, the butler of Queen Hatshepsut in Egypt; Mesopotamian cuneiform records mention pomegranates from the mid-third millennium BC onwards.
It is also extensively grown in South China and in Southeast Asia, whether originally spread along the route of the Silk Road or brought by sea traders. Kandahar is famous in Afghanistan for its high-quality pomegranates.
Although not native to Korea or Japan, the pomegranate is widely grown there and many cultivars have been developed. It is widely used for bonsai because of its flowers and for the unusual twisted bark the older specimens can attain. The term "balaustine" (Latin: balaustinus) is also used for a pomegranate-red color.
The ancient city of Granada in Spain was renamed after the fruit during the Moorish period and today the province of Granada uses pomegranate as a charge in heraldry for its canting arms.
Spanish colonists later introduced the fruit to the Caribbean and America (Spanish America), but in the English colonies, it was less at home: "Don't use the pomegranate inhospitably, a stranger that has come so far to pay his respects to thee," the English Quaker Peter Collinson wrote to the botanizing John Bartram in Philadelphia, 1762. "Plant it against the side of thy house, nail it close to the wall. In this manner it thrives wonderfully with us, and flowers beautifully, and bears fruit this hot year. I have twenty-four on one tree... Doctor Fothergill says, of all trees this is most salutiferous to mankind."
The pomegranate had been introduced as an exotic to England the previous century, by John Tradescant the elder, but the disappointment that it did not set fruit there led to its repeated introduction to the American colonies, even New England. It succeeded in the South: Bartram received a barrel of pomegranates and oranges from a correspondent in Charleston, South Carolina, 1764. John Bartram partook of "delitious" pomegranates with Noble Jones at Wormsloe Plantation, near Savannah, Georgia, in September 1765. Thomas Jefferson planted pomegranates at Monticello in 1771: he had them from George Wythe of Williamsburg.
CULINARY USE
After the pomegranate is opened by scoring it with a knife and breaking it open, the seeds are separated from the peel and internal white pulp membranes. Separating the seeds is easier in a bowl of water because the seeds sink and the inedible pulp floats. Freezing the entire fruit also makes it easier to separate. Another effective way of quickly harvesting the seeds is to cut the pomegranate in half, score each half of the exterior rind four to six times, hold the pomegranate half over a bowl, and smack the rind with a large spoon. The seeds should eject from the pomegranate directly into the bowl, leaving only a dozen or more deeply embedded seeds to remove. The entire seed is consumed raw, though the watery, tasty sarcotesta is the desired part. The taste differs depending on the variety or cultivar of pomegranate and its ripeness.
Pomegranate juice can be sweet or sour, but most fruits are moderate in taste, with sour notes from the acidic tannins contained in the juice. Pomegranate juice has long been a popular drink in Europe, the Middle East and is now widely distributed in the United States and Canada.
Grenadine syrup long ago consisted of thickened and sweetened pomegranate juice, now is usually a sales name for a syrup based on various berries, citric acid, and food coloring, mainly used in cocktail mixing. In Europe, Bols still manufactures grenadine syrup with pomegranate. Before tomatoes, a New World fruit, arrived in the Middle East, pomegranate juice, molasses, and vinegar were widely used in many Iranian foods, and are still found in traditional recipes such as fesenjān, a thick sauce made from pomegranate juice and ground walnuts, usually spooned over duck or other poultry and rice, and in ash-e anar (pomegranate soup).
Pomegranate seeds are used as a spice known as anardana (from Persian: anar + dana, pomegranate + seed), most notably in Indian and Pakistani cuisine. Dried whole seeds can often be obtained in ethnic Indian subcontinent markets. These seeds are separated from the flesh, dried for 10–15 days, and used as an acidic agent for chutney and curry preparation. Ground anardana is also used, which results in a deeper flavoring in dishes and prevents the seeds from getting stuck in teeth. Seeds of the wild pomegranate variety known as daru from the Himalayas are regarded as quality sources for this spice.
Dried pomegranate seeds, found in some natural specialty food markets, still contain some residual water, maintaining a natural sweet and tart flavor. Dried seeds can be used in several culinary applications, such as trail mix, granola bars, or as a topping for salad, yogurt, or ice cream.
In the Caucasus, pomegranate is used mainly for juice. In Azerbaijan, a sauce from pomegranate juice narsharab, (from Persian: (a)nar + sharab, lit. "pomegranate wine") is usually served with fish or tika kabab. In Turkey, pomegranate sauce (Turkish: nar ekşisi) is used as a salad dressing, to marinate meat, or simply to drink straight. Pomegranate seeds are also used in salads and sometimes as garnish for desserts such as güllaç. Pomegranate syrup or molasses is used in muhammara, a roasted red pepper, walnut, and garlic spread popular in Syria and Turkey.
In Greece, pomegranate (Greek: ρόδι, rodi) is used in many recipes, including kollivozoumi, a creamy broth made from boiled wheat, pomegranates, and raisins, legume salad with wheat and pomegranate, traditional Middle Eastern lamb kebabs with pomegranate glaze, pomegranate eggplant relish, and avocado-pomegranate dip. Pomegranate is also made into a liqueur, and as a popular fruit confectionery used as ice cream topping, mixed with yogurt, or spread as jam on toast. In Cyprus and Greece, and among the Greek Orthodox Diaspora, ρόδι (Greek for pomegranate) is used to make koliva, a mixture of wheat, pomegranate seeds, sugar, almonds, and other seeds served at memorial services.
In Mexico, they are commonly used to adorn the traditional dish chiles en nogada, representing the red of the Mexican flag in the dish which evokes the green (poblano pepper), white (nogada sauce) and red (pomegranate seeds) tricolor.
IN TRADITIONAL MEDICINE
In the Indian subcontinent's ancient Ayurveda system of traditional medicine, the pomegranate is frequently described as an ingredient in remedies.
In folk medicine pomegranate has been thought a contraceptive and abortifacient when the seeds or rind are eaten, or when as a vaginal suppository.
NUTRITION
A 100-g serving of pomegranate seeds provides 12% of the Daily Value (DV) for vitamin C, 16% DV for vitamin K and 10% DV for folate (table).
Pomegranate seeds are an excellent source of dietary fiber (20% DV) which is entirely contained in the edible seeds. People who choose to discard the seeds forfeit nutritional benefits conveyed by the seed fiber and micronutrients.
Pomegranate seed oil contains punicic acid (65.3%), palmitic acid (4.8%), stearic acid (2.3%), oleic acid (6.3%), and linoleic acid (6.6%).
RESEARCH
JUICE
The most abundant phytochemicals in pomegranate juice are polyphenols, including the hydrolyzable tannins called ellagitannins formed when ellagic acid and/or gallic acid binds with a carbohydrate to form pomegranate ellagitannins, also known as punicalagins.
The red color of juice can be attributed to anthocyanins, such as delphinidin, cyanidin, and pelargonidin glycosides. Generally, an increase in juice pigmentation occurs during fruit ripening.
The phenolic content of pomegranate juice is adversely affected by processing and pasteurization techniques.
PEEL
Compared to the pulp, the inedible pomegranate peel contains as much as three times the total amount of polyphenols, including condensed tannins, catechins, gallocatechins and prodelphinidins.
The higher phenolic content of the peel yields extracts for use in dietary supplements and food preservatives.
Health claims
Despite limited research data, manufacturers and marketers of pomegranate juice have liberally used evolving research results for product promotion. In February 2010, the FDA issued a Warning Letter to one such manufacturer, POM Wonderful, for using published literature to make illegal claims of unproven anti-disease benefits.
SYMBOLISM
ANCIENT EGYPT
Ancient Egyptians regarded the pomegranate as a symbol of prosperity and ambition. According to the Ebers Papyrus, one of the oldest medical writings from around 1500 BC, Egyptians used the pomegranate for treatment of tapeworm and other infections.
ANCIENT GREECE
The Greeks were familiar with the fruit far before it was introduced to Rome via Carthage. In Ancient Greek mythology, the pomegranate was known as the "fruit of the dead", and believed to have sprung from the blood of Adonis.
The myth of Persephone, the goddess of the underworld, prominently features the pomegranate. In one version of Greek mythology, Persephone was kidnapped by Hades and taken off to live in the underworld as his wife. Her mother, Demeter (goddess of the Harvest), went into mourning for her lost daughter, thus all green things ceased to grow. Zeus, the highest-ranking of the Greek gods, could not allow the Earth to die, so he commanded Hades to return Persephone. It was the rule of the Fates that anyone who consumed food or drink in the underworld was doomed to spend eternity there. Persephone had no food, but Hades tricked her into eating six pomegranate seeds while she was still his prisoner, so she was condemned to spend six months in the underworld every year. During these six months, while Persephone sits on the throne of the underworld beside her husband Hades, her mother Demeter mourns and no longer gives fertility to the earth. This was an ancient Greek explanation for the seasons. Dante Gabriel Rossetti's painting Persephona depicts Persephone holding the fatal fruit. The number of seeds Persephone ate varies, depending on which version of the story is told. The number ranges from three to seven, which accounts for just one barren season if it is just three or four seeds, or two barren seasons (half the year) if she ate six or seven seeds.
The pomegranate also evoked the presence of the Aegean Triple Goddess who evolved into the Olympian Hera, who is sometimes represented offering the pomegranate, as in the Polykleitos' cult image of the Argive Heraion (see below). According to Carl A. P. Ruck and Danny Staples, the chambered pomegranate is also a surrogate for the poppy's narcotic capsule, with its comparable shape and chambered interior. On a Mycenaean seal illustrated in Joseph Campbell's Occidental Mythology 1964, figure 19, the seated Goddess of the double-headed axe (the labrys) offers three poppy pods in her right hand and supports her breast with her left. She embodies both aspects of the dual goddess, life-giving and death-dealing at once. The Titan Orion was represented as "marrying" Side, a name that in Boeotia means "pomegranate", thus consecrating the primal hunter to the Goddess. Other Greek dialects call the pomegranate rhoa; its possible connection with the name of the earth goddess Rhea, inexplicable in Greek, proved suggestive for the mythographer Karl Kerenyi, who suggested the consonance might ultimately derive from a deeper, pre-Indo-European language layer.
In the 5th century BC, Polycleitus took ivory and gold to sculpt the seated Argive Hera in her temple. She held a scepter in one hand and offered a pomegranate, like a 'royal orb', in the other. "About the pomegranate I must say nothing," whispered the traveller Pausanias in the 2nd century, "for its story is somewhat of a holy mystery." In the Orion story, Hera cast pomegranate-Side (an ancient city in Antalya) into dim Erebus — "for daring to rival Hera's beauty", which forms the probable point of connection with the older Osiris/Isis story.[citation needed] Since the ancient Egyptians identified the Orion constellation in the sky as Sah the "soul of Osiris", the identification of this section of the myth seems relatively complete. Hera wears, not a wreath nor a tiara nor a diadem, but clearly the calyx of the pomegranate that has become her serrated crown.[citation needed] The pomegranate has a calyx shaped like a crown. In Jewish tradition, it has been seen as the original "design" for the proper crown. In some artistic depictions, the pomegranate is found in the hand of Mary, mother of Jesus.
A pomegranate is displayed on coins from the ancient city of Side, Pamphylia.
Within the Heraion at the mouth of the Sele, near Paestum, Magna Graecia, is a chapel devoted to the Madonna del Granato, "Our Lady of the Pomegranate", "who by virtue of her epithet and the attribute of a pomegranate must be the Christian successor of the ancient Greek goddess Hera", observes the excavator of the Heraion of Samos, Helmut Kyrieleis.
In modern times, the pomegranate still holds strong symbolic meanings for the Greeks. On important days in the Greek Orthodox calendar, such as the Presentation of the Virgin Mary and on Christmas Day, it is traditional to have at the dinner table polysporia, also known by their ancient name panspermia, in some regions of Greece. In ancient times, they were offered to Demeter[citation needed] and to the other gods for fertile land, for the spirits of the dead and in honor of compassionate Dionysus.[citation needed] When one buys a new home, it is conventional for a house guest to bring as a first gift a pomegranate, which is placed under/near the ikonostasi (home altar) of the house, as a symbol of abundance, fertility, and good luck. Pomegranates are also prominent at Greek weddings and funerals.[citation needed] When Greeks commemorate their dead, they make kollyva as offerings, which consist of boiled wheat, mixed with sugar and decorated with pomegranate. It is also traditional in Greece to break a pomegranate on the ground at weddings and on New Years. Pomegranate decorations for the home are very common in Greece and sold in most home goods stores.
ANCIENT ISRAEL AND JUDAISM
Pomegranates were known in Ancient Israel as the fruits which the scouts brought to Moses to demonstrate the fertility of the "promised land". The Book of Exodus describes the me'il ("robe of the ephod") worn by the Hebrew high priest as having pomegranates embroidered on the hem alternating with golden bells which could be heard as the high priest entered and left the Holy of Holies. According to the Books of Kings, the capitals of the two pillars (Jachin and Boaz) that stood in front of Solomon's Temple in Jerusalem were engraved with pomegranates. Solomon is said to have designed his coronet based on the pomegranate's "crown" (calyx).
It is traditional to consume pomegranates on Rosh Hashana because, with its numerous seeds, it symbolizes fruitfulness. Also, it is said to have 613 seeds, which corresponds with the 613 mitzvot or commandments of the Torah.[61] This particular tradition is referred to in the opening pages of Ursula Dubosarsky's novel Theodora's Gift.
The pomegranate appeared on the ancient coins of Judea. When not in use, the handles of Torah scrolls are sometimes covered with decorative silver globes similar in shape to "pomegranates" (rimmonim). Some Jewish scholars believe the pomegranate was the forbidden fruit in the Garden of Eden.[60] Pomegranates are one of the Seven Species (Hebrew: שבעת המינים, Shiv'at Ha-Minim) of fruits and grains enumerated in the Hebrew Bible (Deuteronomy 8:8) as being special products of the Land of Israel. The pomegranate is mentioned in the Bible many times, including this quote from the Songs of Solomon, "Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks." (Song of Solomon 4:3). Pomegranates also symbolize the mystical experience in the Jewish mystical tradition, or kabbalah, with the typical reference being to entering the "garden of pomegranates" or pardes rimonim; this is also the title of a book by the 16th-century mystic Moses ben Jacob Cordovero.
IN EUROPEAN CHRISTIAN MOTIFS
In the earliest incontrovertible appearance of Christ in a mosaic, a 4th-century floor mosaic from Hinton St Mary, Dorset, now in the British Museum, the bust of Christ and the chi rho are flanked by pomegranates. Pomegranates continue to be a motif often found in Christian religious decoration. They are often woven into the fabric of vestments and liturgical hangings or wrought in metalwork. Pomegranates figure in many religious paintings by the likes of Sandro Botticelli and Leonardo da Vinci, often in the hands of the Virgin Mary or the infant Jesus. The fruit, broken or bursting open, is a symbol of the fullness of Jesus' suffering and resurrection.
In the Eastern Orthodox Church, pomegranate seeds may be used in kolyva, a dish prepared for memorial services, as a symbol of the sweetness of the heavenly kingdom.
IN THE QUR´AN
According to the Qur'an, pomegranates grow in the gardens of paradise (55:68). The Qur'an also mentions pomegranates three times.(6:99, 6:141, 55:68)
AFGHANISTAN
Pomegranate, a favorite fall and winter fruit in Afghanistan, has mainly two varieties: one that is sweet and dark red with hard seeds growing in and around Kandhar province, and the other that has soft seeds with variable color growing in the central/northern region. The largest market for Afghan pomegranates is India followed by Pakistan, Russia, United Arab Emirates and Europe.
ARMENIA
The pomegranate is one of the main fruits in Armenian culture (the others being apricot and grapes). Its juice is famous with Armenians in food and heritage. The pomegranate is the symbol of Armenia and represents fertility, abundance and marriage. For example, the fruit played an integral role in a wedding custom widely practiced in ancient Armenia: a bride was given a pomegranate fruit, which she threw against a wall, breaking it into pieces. Scattered pomegranate seeds ensured the bride future children. In Karabakh, it was customary to put fruits next to the bridal couple during the first night of marriage, among them the pomegranate, which was said to ensure happiness. It is likely that newlyweds also enjoyed pomegranate wine. The symbolism of the pomegranate is that it protected a woman from infertility and protected a man's virility. Both homemade and commercial wine is made from pomegranate in Armenia. The Color of Pomegranates (1969) is a movie directed by Sergei Parajanov. It is a biography of the Armenian ashug Sayat-Nova (King of Song) which attempts to reveal the poet's life visually and poetically rather than literally.
AZERBAIJAN
Pomegranate is considered one of the symbols of Azerbaijan. Annually in October, a cultural festival is held in Goychay, Azerbaijan known as the Goychay Pomegranate Festival. The festival features Azerbaijani fruit-cuisine mainly the pomegranates from Goychay, which is famous for its pomegranate growing industry. At the festival, a parade is held with traditional Azerbaijani dances and Azerbaijani music. Pomegranate was depicted on the official logo of the 2015 European Games held in Azerbaijan. Nar the Pomegranate was one of the two mascots of these games. Pomegranates also featured on the jackets worn by Azerbaijani male athletes at the games' opening ceremony.
IRAN AND ANCIENT PERSIA
Pomegranate was the symbol of fertility in ancient Persian culture.[citation needed] In Persian mythology, Isfandiyar eats a pomegranate and becomes invincible. In the Greco-Persian Wars, Herodotus mentions golden pomegranates adorning the spears of warriors in the phalanx. Even in today's Iran, pomegranate may imply love and fertility.
Iran produces pomegranates as a common crop.[citation needed] Its juice and paste have a role in some Iranian cuisines, e.g. chicken, ghormas and refreshment bars. Pomegranate skins may be used to stain wool and silk in the carpet industry.
Pomegranate Festival is an annual cultural and artistic festival held during October in Tehran[citation needed] to exhibit and sell pomegranates, food products and handicrafts.
PAKISTAN
The pomegranate (known as "anār" in Urdu) is a popular fruit in Pakistan. It is grown in Pakistan and is also imported from Afghanistan.
INDIA
In some Hindu traditions, the pomegranate (Hindi: anār) symbolizes prosperity and fertility, and is associated with both Bhoomidevi (the earth goddess) and Lord Ganesha (the one fond of the many-seeded fruit). The Tamil name maadulampazham is a metaphor for a woman's mind. It is derived from, maadhu=woman, ullam=mind, which means as the seeds are hidden, it is not easy to decipher a woman's mind.
CHINA
Introduced to China during the Tang Dynasty (618-907 AD), the pomegranate (Chinese: 石榴; pinyin: shíliu) in olden times was considered an emblem of fertility and numerous progeny. This symbolism is a pun on the Chinese character 子 (zǐ) which, as well as meaning seed, also means "offspring" thus a fruit containing so many seeds is a sign of fecundity. Pictures of the ripe fruit with the seeds bursting forth were often hung in homes to bestow fertility and bless the dwelling with numerous offspring, an important facet of traditional Chinese culture.
WIKIPEDIA
Technically, this isn't a great photo but I've decided to put it on because it might be of interest to birders. It's a Leucistic Oystercatcher. I've seen Leucistic Blackbirds before and we had a Leucistic Jackdaw that came to our garden regularly but I've never seen an Oystercatcher with Leucism.
According to Wikipedia, Leucism is a wide variety of conditions that result in the partial loss of pigmentation in an animal—causing white, pale, or patchy coloration of the skin, hair, feathers, scales, or cuticles, but not the eyes.
We decided to take a detour round the top of Loch Beag at Struan because it's a good bit for waders (although usually at a distance) and this was what we came across. It was one of a pair, the other being normally coloured. I was lucky to grab a handful of shots before it flew off.
The pomegranate (/ˈpɒmᵻɡrænᵻt/), botanical name Punica granatum, is a fruit-bearing deciduous shrub or small tree growing between 5 and 8 m tall.
In the Northern Hemisphere, the fruit is typically in season from September to February, and in the Southern Hemisphere from March to May. As intact arils or juice, pomegranates are used in cooking, baking, meal garnishes, juice blends, smoothies, and alcoholic beverages, such as cocktails and wine.
The pomegranate originated in the region of modern-day Iran and has been cultivated since ancient times throughout the Mediterranean region and northern India. It was introduced into America (Spanish America) in the late 16th century and California by Spanish settlers in 1769.
Today, it is widely cultivated throughout the Middle East and Caucasus region, north Africa and tropical Africa, the Indian subcontinent, Central Asia, the drier parts of southeast Asia, and parts of the Mediterranean Basin. It is also cultivated in parts of California and Arizona. In recent years, it has become more common in the commercial markets of Europe and the Western Hemisphere.
ETYMOLOGY
The name pomegranate derives from medieval Latin pōmum "apple" and grānātum "seeded". Perhaps stemming from the old French word for the fruit, pomme-grenade, the pomegranate was known in early English as "apple of Grenada" - a term which today survives only in heraldic blazons. This is a folk etymology, confusing Latin granatus with the name of the Spanish city of Granada, which derives from Arabic.
Garnet derives from Old French grenat by metathesis, from Medieval Latin granatum as used in a different meaning "of a dark red color". This derivation may have originated from pomum granatum describing the color of pomegranate pulp or from granum referring to "red dye, cochineal".
The French term for pomegranate, grenade, has given its name to the military grenade.
DESCRIPTION
A shrub or small tree growing 6 to 10 m high, the pomegranate has multiple spiny branches, and is extremely long-lived, with some specimens in France surviving for 200 years. P. granatum leaves are opposite or subopposite, glossy, narrow oblong, entire, 3–7 cm long and 2 cm broad. The flowers are bright red and 3 cm in diameter, with three to seven petals. Some fruitless varieties are grown for the flowers alone.
The edible fruit is a berry, intermediate in size between a lemon and a grapefruit, 5–12 cm in diameter with a rounded shape and thick, reddish skin. The number of seeds in a pomegranate can vary from 200 to about 1400. Each seed has a surrounding water-laden pulp — the edible sarcotesta that forms from the seed coat — ranging in color from white to deep red or purple. The seeds are "exarillate", i.e., unlike some other species in the order, Myrtales, no aril is present. The sarcotesta of pomegranate seeds consists of epidermis cells derived from the integument. The seeds are embedded in a white, spongy, astringent membrane.
CULTIVATION
P. granatum is grown for its fruit crop, and as ornamental trees and shrubs in parks and gardens. Mature specimens can develop sculptural twisted-bark multiple trunks and a distinctive overall form. Pomegranates are drought-tolerant, and can be grown in dry areas with either a Mediterranean winter rainfall climate or in summer rainfall climates. In wetter areas, they can be prone to root decay from fungal diseases. They can be tolerant of moderate frost, down to about −12 °C.
Insect pests of the pomegranate can include the pomegranate butterfly Virachola isocrates and the leaf-footed bug Leptoglossus zonatus, and fruit flies and ants are attracted to unharvested ripe fruit. Pomegranate grows easily from seed, but is commonly propagated from 25– to 50-cm hardwood cuttings to avoid the genetic variation of seedlings. Air layering is also an option for propagation, but grafting fails.
VARIETIES
P. granatum var. nana is a dwarf variety of P. granatum popularly planted as an ornamental plant in gardens and larger containers, and used as a bonsai specimen tree. It could well be a wild form with a distinct origin. It has gained the Royal Horticultural Society's Award of Garden Merit. The only other species in the genus Punica is the Socotran pomegranate (P. protopunica), which is endemic to the island of Socotra. It differs in having pink (not red) flowers and smaller, less sweet fruit.
CULTIVARS
P. granatum has more than 500 named cultivars, but evidently has considerable synonymy in which the same genotype is named differently across regions of the world.[15]
Several characteristics between pomegranate genotypes vary for identification, consumer preference, preferred use, and marketing, the most important of which are fruit size, exocarp color (ranging from yellow to purple, with pink and red most common), seed-coat color (ranging from white to red), hardness of seed, maturity, juice content and its acidity, sweetness, and astringency.
CULTURAL HISTORY
Pomegranate is native to a region from Iran to northern India. Pomegranates have been cultivated throughout the Middle East, South Asia, and Mediterranean region for several millennia, and also thrive in the drier climates of California and Arizona.
Carbonized exocarp of the fruit has been identified in early Bronze Age levels of Jericho in the West Bank, as well as late Bronze Age levels of Hala Sultan Tekke on Cyprus and Tiryns.[citation needed] A large, dry pomegranate was found in the tomb of Djehuty, the butler of Queen Hatshepsut in Egypt; Mesopotamian cuneiform records mention pomegranates from the mid-third millennium BC onwards.
It is also extensively grown in South China and in Southeast Asia, whether originally spread along the route of the Silk Road or brought by sea traders. Kandahar is famous in Afghanistan for its high-quality pomegranates.
Although not native to Korea or Japan, the pomegranate is widely grown there and many cultivars have been developed. It is widely used for bonsai because of its flowers and for the unusual twisted bark the older specimens can attain. The term "balaustine" (Latin: balaustinus) is also used for a pomegranate-red color.
The ancient city of Granada in Spain was renamed after the fruit during the Moorish period and today the province of Granada uses pomegranate as a charge in heraldry for its canting arms.
Spanish colonists later introduced the fruit to the Caribbean and America (Spanish America), but in the English colonies, it was less at home: "Don't use the pomegranate inhospitably, a stranger that has come so far to pay his respects to thee," the English Quaker Peter Collinson wrote to the botanizing John Bartram in Philadelphia, 1762. "Plant it against the side of thy house, nail it close to the wall. In this manner it thrives wonderfully with us, and flowers beautifully, and bears fruit this hot year. I have twenty-four on one tree... Doctor Fothergill says, of all trees this is most salutiferous to mankind."
The pomegranate had been introduced as an exotic to England the previous century, by John Tradescant the elder, but the disappointment that it did not set fruit there led to its repeated introduction to the American colonies, even New England. It succeeded in the South: Bartram received a barrel of pomegranates and oranges from a correspondent in Charleston, South Carolina, 1764. John Bartram partook of "delitious" pomegranates with Noble Jones at Wormsloe Plantation, near Savannah, Georgia, in September 1765. Thomas Jefferson planted pomegranates at Monticello in 1771: he had them from George Wythe of Williamsburg.
CULINARY USE
After the pomegranate is opened by scoring it with a knife and breaking it open, the seeds are separated from the peel and internal white pulp membranes. Separating the seeds is easier in a bowl of water because the seeds sink and the inedible pulp floats. Freezing the entire fruit also makes it easier to separate. Another effective way of quickly harvesting the seeds is to cut the pomegranate in half, score each half of the exterior rind four to six times, hold the pomegranate half over a bowl, and smack the rind with a large spoon. The seeds should eject from the pomegranate directly into the bowl, leaving only a dozen or more deeply embedded seeds to remove. The entire seed is consumed raw, though the watery, tasty sarcotesta is the desired part. The taste differs depending on the variety or cultivar of pomegranate and its ripeness.
Pomegranate juice can be sweet or sour, but most fruits are moderate in taste, with sour notes from the acidic tannins contained in the juice. Pomegranate juice has long been a popular drink in Europe, the Middle East and is now widely distributed in the United States and Canada.
Grenadine syrup long ago consisted of thickened and sweetened pomegranate juice, now is usually a sales name for a syrup based on various berries, citric acid, and food coloring, mainly used in cocktail mixing. In Europe, Bols still manufactures grenadine syrup with pomegranate. Before tomatoes, a New World fruit, arrived in the Middle East, pomegranate juice, molasses, and vinegar were widely used in many Iranian foods, and are still found in traditional recipes such as fesenjān, a thick sauce made from pomegranate juice and ground walnuts, usually spooned over duck or other poultry and rice, and in ash-e anar (pomegranate soup).
Pomegranate seeds are used as a spice known as anardana (from Persian: anar + dana, pomegranate + seed), most notably in Indian and Pakistani cuisine. Dried whole seeds can often be obtained in ethnic Indian subcontinent markets. These seeds are separated from the flesh, dried for 10–15 days, and used as an acidic agent for chutney and curry preparation. Ground anardana is also used, which results in a deeper flavoring in dishes and prevents the seeds from getting stuck in teeth. Seeds of the wild pomegranate variety known as daru from the Himalayas are regarded as quality sources for this spice.
Dried pomegranate seeds, found in some natural specialty food markets, still contain some residual water, maintaining a natural sweet and tart flavor. Dried seeds can be used in several culinary applications, such as trail mix, granola bars, or as a topping for salad, yogurt, or ice cream.
In the Caucasus, pomegranate is used mainly for juice. In Azerbaijan, a sauce from pomegranate juice narsharab, (from Persian: (a)nar + sharab, lit. "pomegranate wine") is usually served with fish or tika kabab. In Turkey, pomegranate sauce (Turkish: nar ekşisi) is used as a salad dressing, to marinate meat, or simply to drink straight. Pomegranate seeds are also used in salads and sometimes as garnish for desserts such as güllaç. Pomegranate syrup or molasses is used in muhammara, a roasted red pepper, walnut, and garlic spread popular in Syria and Turkey.
In Greece, pomegranate (Greek: ρόδι, rodi) is used in many recipes, including kollivozoumi, a creamy broth made from boiled wheat, pomegranates, and raisins, legume salad with wheat and pomegranate, traditional Middle Eastern lamb kebabs with pomegranate glaze, pomegranate eggplant relish, and avocado-pomegranate dip. Pomegranate is also made into a liqueur, and as a popular fruit confectionery used as ice cream topping, mixed with yogurt, or spread as jam on toast. In Cyprus and Greece, and among the Greek Orthodox Diaspora, ρόδι (Greek for pomegranate) is used to make koliva, a mixture of wheat, pomegranate seeds, sugar, almonds, and other seeds served at memorial services.
In Mexico, they are commonly used to adorn the traditional dish chiles en nogada, representing the red of the Mexican flag in the dish which evokes the green (poblano pepper), white (nogada sauce) and red (pomegranate seeds) tricolor.
IN TRADITIONAL MEDICINE
In the Indian subcontinent's ancient Ayurveda system of traditional medicine, the pomegranate is frequently described as an ingredient in remedies.
In folk medicine pomegranate has been thought a contraceptive and abortifacient when the seeds or rind are eaten, or when as a vaginal suppository.
NUTRITION
A 100-g serving of pomegranate seeds provides 12% of the Daily Value (DV) for vitamin C, 16% DV for vitamin K and 10% DV for folate (table).
Pomegranate seeds are an excellent source of dietary fiber (20% DV) which is entirely contained in the edible seeds. People who choose to discard the seeds forfeit nutritional benefits conveyed by the seed fiber and micronutrients.
Pomegranate seed oil contains punicic acid (65.3%), palmitic acid (4.8%), stearic acid (2.3%), oleic acid (6.3%), and linoleic acid (6.6%).
RESEARCH
JUICE
The most abundant phytochemicals in pomegranate juice are polyphenols, including the hydrolyzable tannins called ellagitannins formed when ellagic acid and/or gallic acid binds with a carbohydrate to form pomegranate ellagitannins, also known as punicalagins.
The red color of juice can be attributed to anthocyanins, such as delphinidin, cyanidin, and pelargonidin glycosides. Generally, an increase in juice pigmentation occurs during fruit ripening.
The phenolic content of pomegranate juice is adversely affected by processing and pasteurization techniques.
PEEL
Compared to the pulp, the inedible pomegranate peel contains as much as three times the total amount of polyphenols, including condensed tannins, catechins, gallocatechins and prodelphinidins.
The higher phenolic content of the peel yields extracts for use in dietary supplements and food preservatives.
Health claims
Despite limited research data, manufacturers and marketers of pomegranate juice have liberally used evolving research results for product promotion. In February 2010, the FDA issued a Warning Letter to one such manufacturer, POM Wonderful, for using published literature to make illegal claims of unproven anti-disease benefits.
SYMBOLISM
ANCIENT EGYPT
Ancient Egyptians regarded the pomegranate as a symbol of prosperity and ambition. According to the Ebers Papyrus, one of the oldest medical writings from around 1500 BC, Egyptians used the pomegranate for treatment of tapeworm and other infections.
ANCIENT GREECE
The Greeks were familiar with the fruit far before it was introduced to Rome via Carthage. In Ancient Greek mythology, the pomegranate was known as the "fruit of the dead", and believed to have sprung from the blood of Adonis.
The myth of Persephone, the goddess of the underworld, prominently features the pomegranate. In one version of Greek mythology, Persephone was kidnapped by Hades and taken off to live in the underworld as his wife. Her mother, Demeter (goddess of the Harvest), went into mourning for her lost daughter, thus all green things ceased to grow. Zeus, the highest-ranking of the Greek gods, could not allow the Earth to die, so he commanded Hades to return Persephone. It was the rule of the Fates that anyone who consumed food or drink in the underworld was doomed to spend eternity there. Persephone had no food, but Hades tricked her into eating six pomegranate seeds while she was still his prisoner, so she was condemned to spend six months in the underworld every year. During these six months, while Persephone sits on the throne of the underworld beside her husband Hades, her mother Demeter mourns and no longer gives fertility to the earth. This was an ancient Greek explanation for the seasons. Dante Gabriel Rossetti's painting Persephona depicts Persephone holding the fatal fruit. The number of seeds Persephone ate varies, depending on which version of the story is told. The number ranges from three to seven, which accounts for just one barren season if it is just three or four seeds, or two barren seasons (half the year) if she ate six or seven seeds.
The pomegranate also evoked the presence of the Aegean Triple Goddess who evolved into the Olympian Hera, who is sometimes represented offering the pomegranate, as in the Polykleitos' cult image of the Argive Heraion (see below). According to Carl A. P. Ruck and Danny Staples, the chambered pomegranate is also a surrogate for the poppy's narcotic capsule, with its comparable shape and chambered interior. On a Mycenaean seal illustrated in Joseph Campbell's Occidental Mythology 1964, figure 19, the seated Goddess of the double-headed axe (the labrys) offers three poppy pods in her right hand and supports her breast with her left. She embodies both aspects of the dual goddess, life-giving and death-dealing at once. The Titan Orion was represented as "marrying" Side, a name that in Boeotia means "pomegranate", thus consecrating the primal hunter to the Goddess. Other Greek dialects call the pomegranate rhoa; its possible connection with the name of the earth goddess Rhea, inexplicable in Greek, proved suggestive for the mythographer Karl Kerenyi, who suggested the consonance might ultimately derive from a deeper, pre-Indo-European language layer.
In the 5th century BC, Polycleitus took ivory and gold to sculpt the seated Argive Hera in her temple. She held a scepter in one hand and offered a pomegranate, like a 'royal orb', in the other. "About the pomegranate I must say nothing," whispered the traveller Pausanias in the 2nd century, "for its story is somewhat of a holy mystery." In the Orion story, Hera cast pomegranate-Side (an ancient city in Antalya) into dim Erebus — "for daring to rival Hera's beauty", which forms the probable point of connection with the older Osiris/Isis story.[citation needed] Since the ancient Egyptians identified the Orion constellation in the sky as Sah the "soul of Osiris", the identification of this section of the myth seems relatively complete. Hera wears, not a wreath nor a tiara nor a diadem, but clearly the calyx of the pomegranate that has become her serrated crown.[citation needed] The pomegranate has a calyx shaped like a crown. In Jewish tradition, it has been seen as the original "design" for the proper crown. In some artistic depictions, the pomegranate is found in the hand of Mary, mother of Jesus.
A pomegranate is displayed on coins from the ancient city of Side, Pamphylia.
Within the Heraion at the mouth of the Sele, near Paestum, Magna Graecia, is a chapel devoted to the Madonna del Granato, "Our Lady of the Pomegranate", "who by virtue of her epithet and the attribute of a pomegranate must be the Christian successor of the ancient Greek goddess Hera", observes the excavator of the Heraion of Samos, Helmut Kyrieleis.
In modern times, the pomegranate still holds strong symbolic meanings for the Greeks. On important days in the Greek Orthodox calendar, such as the Presentation of the Virgin Mary and on Christmas Day, it is traditional to have at the dinner table polysporia, also known by their ancient name panspermia, in some regions of Greece. In ancient times, they were offered to Demeter[citation needed] and to the other gods for fertile land, for the spirits of the dead and in honor of compassionate Dionysus.[citation needed] When one buys a new home, it is conventional for a house guest to bring as a first gift a pomegranate, which is placed under/near the ikonostasi (home altar) of the house, as a symbol of abundance, fertility, and good luck. Pomegranates are also prominent at Greek weddings and funerals.[citation needed] When Greeks commemorate their dead, they make kollyva as offerings, which consist of boiled wheat, mixed with sugar and decorated with pomegranate. It is also traditional in Greece to break a pomegranate on the ground at weddings and on New Years. Pomegranate decorations for the home are very common in Greece and sold in most home goods stores.
ANCIENT ISRAEL AND JUDAISM
Pomegranates were known in Ancient Israel as the fruits which the scouts brought to Moses to demonstrate the fertility of the "promised land". The Book of Exodus describes the me'il ("robe of the ephod") worn by the Hebrew high priest as having pomegranates embroidered on the hem alternating with golden bells which could be heard as the high priest entered and left the Holy of Holies. According to the Books of Kings, the capitals of the two pillars (Jachin and Boaz) that stood in front of Solomon's Temple in Jerusalem were engraved with pomegranates. Solomon is said to have designed his coronet based on the pomegranate's "crown" (calyx).
It is traditional to consume pomegranates on Rosh Hashana because, with its numerous seeds, it symbolizes fruitfulness. Also, it is said to have 613 seeds, which corresponds with the 613 mitzvot or commandments of the Torah.[61] This particular tradition is referred to in the opening pages of Ursula Dubosarsky's novel Theodora's Gift.
The pomegranate appeared on the ancient coins of Judea. When not in use, the handles of Torah scrolls are sometimes covered with decorative silver globes similar in shape to "pomegranates" (rimmonim). Some Jewish scholars believe the pomegranate was the forbidden fruit in the Garden of Eden.[60] Pomegranates are one of the Seven Species (Hebrew: שבעת המינים, Shiv'at Ha-Minim) of fruits and grains enumerated in the Hebrew Bible (Deuteronomy 8:8) as being special products of the Land of Israel. The pomegranate is mentioned in the Bible many times, including this quote from the Songs of Solomon, "Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks." (Song of Solomon 4:3). Pomegranates also symbolize the mystical experience in the Jewish mystical tradition, or kabbalah, with the typical reference being to entering the "garden of pomegranates" or pardes rimonim; this is also the title of a book by the 16th-century mystic Moses ben Jacob Cordovero.
IN EUROPEAN CHRISTIAN MOTIFS
In the earliest incontrovertible appearance of Christ in a mosaic, a 4th-century floor mosaic from Hinton St Mary, Dorset, now in the British Museum, the bust of Christ and the chi rho are flanked by pomegranates. Pomegranates continue to be a motif often found in Christian religious decoration. They are often woven into the fabric of vestments and liturgical hangings or wrought in metalwork. Pomegranates figure in many religious paintings by the likes of Sandro Botticelli and Leonardo da Vinci, often in the hands of the Virgin Mary or the infant Jesus. The fruit, broken or bursting open, is a symbol of the fullness of Jesus' suffering and resurrection.
In the Eastern Orthodox Church, pomegranate seeds may be used in kolyva, a dish prepared for memorial services, as a symbol of the sweetness of the heavenly kingdom.
IN THE QUR´AN
According to the Qur'an, pomegranates grow in the gardens of paradise (55:68). The Qur'an also mentions pomegranates three times.(6:99, 6:141, 55:68)
AFGHANISTAN
Pomegranate, a favorite fall and winter fruit in Afghanistan, has mainly two varieties: one that is sweet and dark red with hard seeds growing in and around Kandhar province, and the other that has soft seeds with variable color growing in the central/northern region. The largest market for Afghan pomegranates is India followed by Pakistan, Russia, United Arab Emirates and Europe.
ARMENIA
The pomegranate is one of the main fruits in Armenian culture (the others being apricot and grapes). Its juice is famous with Armenians in food and heritage. The pomegranate is the symbol of Armenia and represents fertility, abundance and marriage. For example, the fruit played an integral role in a wedding custom widely practiced in ancient Armenia: a bride was given a pomegranate fruit, which she threw against a wall, breaking it into pieces. Scattered pomegranate seeds ensured the bride future children. In Karabakh, it was customary to put fruits next to the bridal couple during the first night of marriage, among them the pomegranate, which was said to ensure happiness. It is likely that newlyweds also enjoyed pomegranate wine. The symbolism of the pomegranate is that it protected a woman from infertility and protected a man's virility. Both homemade and commercial wine is made from pomegranate in Armenia. The Color of Pomegranates (1969) is a movie directed by Sergei Parajanov. It is a biography of the Armenian ashug Sayat-Nova (King of Song) which attempts to reveal the poet's life visually and poetically rather than literally.
AZERBAIJAN
Pomegranate is considered one of the symbols of Azerbaijan. Annually in October, a cultural festival is held in Goychay, Azerbaijan known as the Goychay Pomegranate Festival. The festival features Azerbaijani fruit-cuisine mainly the pomegranates from Goychay, which is famous for its pomegranate growing industry. At the festival, a parade is held with traditional Azerbaijani dances and Azerbaijani music. Pomegranate was depicted on the official logo of the 2015 European Games held in Azerbaijan. Nar the Pomegranate was one of the two mascots of these games. Pomegranates also featured on the jackets worn by Azerbaijani male athletes at the games' opening ceremony.
IRAN AND ANCIENT PERSIA
Pomegranate was the symbol of fertility in ancient Persian culture.[citation needed] In Persian mythology, Isfandiyar eats a pomegranate and becomes invincible. In the Greco-Persian Wars, Herodotus mentions golden pomegranates adorning the spears of warriors in the phalanx. Even in today's Iran, pomegranate may imply love and fertility.
Iran produces pomegranates as a common crop.[citation needed] Its juice and paste have a role in some Iranian cuisines, e.g. chicken, ghormas and refreshment bars. Pomegranate skins may be used to stain wool and silk in the carpet industry.
Pomegranate Festival is an annual cultural and artistic festival held during October in Tehran[citation needed] to exhibit and sell pomegranates, food products and handicrafts.
PAKISTAN
The pomegranate (known as "anār" in Urdu) is a popular fruit in Pakistan. It is grown in Pakistan and is also imported from Afghanistan.
INDIA
In some Hindu traditions, the pomegranate (Hindi: anār) symbolizes prosperity and fertility, and is associated with both Bhoomidevi (the earth goddess) and Lord Ganesha (the one fond of the many-seeded fruit). The Tamil name maadulampazham is a metaphor for a woman's mind. It is derived from, maadhu=woman, ullam=mind, which means as the seeds are hidden, it is not easy to decipher a woman's mind.
CHINA
Introduced to China during the Tang Dynasty (618-907 AD), the pomegranate (Chinese: 石榴; pinyin: shíliu) in olden times was considered an emblem of fertility and numerous progeny. This symbolism is a pun on the Chinese character 子 (zǐ) which, as well as meaning seed, also means "offspring" thus a fruit containing so many seeds is a sign of fecundity. Pictures of the ripe fruit with the seeds bursting forth were often hung in homes to bestow fertility and bless the dwelling with numerous offspring, an important facet of traditional Chinese culture.
WIKIPEDIA
I have two orange kitties; Walter and Jeff. Both are sweeties. Jeff is a bit mischievous. He's highly exploratory and rambunctious. He's also friendly; a loveable fuzzball, who loves to cuddle!......Did you know that most orange (red, ginger, butterscotch, etc.) cats are male? I believe also that they are pretty much all tabbies as well. Two primary gene colors for domestic cats are red and black. How these colors manifest themselves is gender influenced. The red (orange) gene is carried on the X chromosome, so it is statistically more likely to express itself in males, since the male cat has only one X chromosome. If a male has one red gene, his fur will be orangey. Females have two X chromosomes, and both chromosomes need to contain the red gene. Otherwise the female kitty will be a diverse assortment of possibilities depending on the pigmentation pattern genes which the kitty has inherited.
This album's name is dedicated to my favourite game of all time Elder Scrolls Online and race of all time, The Argonians (reptile humanoids). There's a story for you to read below about some of them towards the bottom.
What does Ku Vastei mean? Read below
By Lights-the-Way, Mystic of the Mages Guild
It is hard to describe the culture of my people. Often my tongue stumbles as I try to explain, but it is my hope that ink and quill will give me time enough to gather my thoughts. And perhaps, though such writing, I will finally connect the parts of me that now feel so divided; my homeland of Murkmire and my new life within the Mages Guild.
These journals are to become my ku-vastei. And, as I write that, I can think of no better topic to begin with.
Ku-vastei roughly translates to "the catalyst of needed change," though such a direct translation in no way does justice to the original meaning. Another translation could be "that which creates the needed pathway for change to occur" or even "the spark which ignites the flame which must come into being."
Perhaps a more direct analysis should be first presented. Ku-vastei is a noun, a thing or person. Vastei directly translates to change, an important part of my culture. Ku is harder to speak of. It is that which leads to change, though not that which creates change. An important role, as stagnation is a fate worse than death.
Take a boulder which sits atop a cliff, teetering in place. It must fall eventually. The ku-vastei does not push the boulder off the cliff; rather, it picks the pebble which holds the rock in place. And so it falls, not by a push, but by a pathway cleared.
Ku-vastei is revered, just as change itself is revered, for to look back at what was means to stumble as you move forward. Sometimes, a little push in the right direction is all someone needs to remember such wisdom. Other times, they may need to be shoved.
-------------------------------------
The Gee-Rusleel Tribe
by Emmanubeth Hurrent, the Wayfarers' Society of Wayrest
I've had the privilege to speak to two different Miredancer elders now, and I've learned a great deal from both of these conversations. The "Gee-Rusleel," as they call themselves, are among the most introspective Argonians I've met in my travels. They also tend to be the most pleasant. For all their reclusiveness and wariness, I've never met a people more willing to share a meal or a game of Shells and Stones. They are skilled crafters, with a particular knack for working with Hist amber and egg shells. They are also peerless navigators, guiding their flat-bottom boats effortlessly through the swamp, master weavers, and skilled cartographers.
The most defining characteristic of the Miredancer tribe, however, is piety. This deep reverence for the Hist has earned them the right to name a "Sap-Speaker" for countless generations.
According to the elders I spoke with, the Sap-Speaker is the Hist's direct intermediary. (This is, of course, subject to debate. Many tribes boast unique methods of communion with the Hist. But as far as I have seen, the Miredancers make the most compelling case for the methods they use.) Sap-Speakers often go into seclusion for days or even weeks on end, venturing either down into the roots or high into the canopy of leaves in the uppermost branches. Here, they commune with the Hist. Indeed, the word that one of the elders used was "journey."
These journeys into the Hist tax the Sap-Speakers, but are thoroughly private affairs. After days by themselves, the Sap-Speakers emerge to hide away with old books, scrolls, and tablets. I asked after the purpose of these periods of seclusion, and this is what the elders told me. "The Sap-Speaker enters the embrace of the Hist to learn from the great tree," one elder said. "While in close contact with the roots and branches, the Sap-Speaker receives visions and other forms of communication that neither you nor I would understand."
The other elder continued. "Even the Sap-Speaker finds some of what is shown to be mystifying and confusing. I have heard that a Sap-Speaker is treated to ancient metaphors, arcane secrets, and visions that make little sense to creatures so far removed from sap and pulp." Apparently, the second period of seclusion allows the Sap-Speaker time to reflect on what he or she was shown, as well as time to consult with the ancient writings of Sap-Speakers who came before. After a suitable period of study and reflection, the Sap-Speaker emerges to reveal the Hist's will to the tribe.
I attempted to get more information about what happens while the Sap-Speaker meditates among the roots or branches, but I'm not sure the elders knew much more. They did tell me that the only nourishment the Sap-Speaker receives during these periods of seclusion is provided by the Hist itself in the form of sap, leaves, and the otherwise forbidden fruit of the tree.
There is a price to pay for the gift of Hist communion, however. Ingesting large quantities of Hist sap is a dangerous affair, even for Argonians. Sap-Speakers routinely suffer the effects of sap-poisoning, including "gold tongue" (permanent change of mouth pigmentation to a golden hue), unbidden hallucinations, "bark-scale" (thickening and darkening of surface scales), and other maladies they were reticent to talk about. The current Sap-Speaker, Thumarz, was in seclusion during my visit to the tribal village. I hope to meet him someday. If he's half as wise as the elders I interacted with, I'd no doubt learn a great deal from him.
Despite their deeply religious nature, the Miredancers also seem to have an obsession with games of all types. They are particularly fond of the games Nine-Shells and Shells and Stones, as well as sports such as the popular "teeba-hatsei" (also known as "hip and tail ball.") In addition to lovingly explaining their own games, they wanted to know everything I could tell them about the games we play back in Wayrest. I must admit, their enthusiasm was quite infectious! And I found it highly amusing to watch them try to re-create Deceiver's Bones from the vague description I provided.
The Miredancers are also inveterate gamblers, but they often forget to collect their winnings. Unlike the games of men and mer, Miredancer competitions appear to be completely devoid of malice or injured pride. Victory and defeat seem more like afterthoughts than objectives, due in no small part to their phlegmatic disposition. As in most things, their focus is strictly on the moment—the now. It pains me to leave their village, but I still have many more tribes to study. I doubt any of them will be as fascinating or as friendly as the Miredancers.
["the tribe is not currently in the game but in the world of the game"]
It's name is derived from the Norse word nár which means corpse. It was so named for it's greyish pigmentation biodiversitylibrary.org/page/28913677 #bhlib
The leaves of Pelargonium zonale often have a narrow, dark, zigzag "zone" of pigmentation giving rise to both the scientific and common names. The species name 'zonale' is derived from the Latin word ‘zona’, meaning ‘banded’ or ‘with a girdle’, referring to the horseshoe marking found on its leaves.
There have been lots of pale forms of this springtail in the garden recently. By way of a change, there were some particularly dark forms around today. Here's a couple of them.
Interestingly, the one of the left (~1.0 mm) is a Group 2. These have a dark abd.6 and (often) some red abdominal pigmentation. This individual also has some red on the intra-ocular space. The right-hand one (~0.9 mm) was a Group 1. These general have little (or no) red pigmentation of the abdomen and a pale abd.6. This has virtually no red intra-ocular red pigmentation (just a small dot).
[Part of a garden survey of the "novel" springtail Katiannidae Genus nov.1 sp. nov. that I'm doing with FransJanssens@www.collembola.org initially, to establish the size and differences between sexes and the various instars. As a result of the initial findings, Frans is suggesting that there are two distinct groups:
Group 1 - where abd.6 in adults is pale and there is little (if any) red pigmentation along the dorsal surface of the abdomen, and
Group 2 - where abd.6 in adults is dark and there is (sometimes) significant red pigmentation along the dorsal surface of the abdomen..
Canon MP-E65mm Macro (at 5x) + 1.4x tele-extender + 25mm extension tube + diffused YN24EX flash. Cropped.]
Another of my favourite Symphypleona, this is Genus nov.2 sp. nov. or Katianna 3. When I visit the Sheffield Botanical Gardens I always try to photograph a few of these beauties. This shot was sort of a 4 image stack, there was quite a bit of movement between shots, but I managed to edit around the problem areas. This specimen seems to be a mature individual with a lot of black pigmentation, it was happily grazing on fungi or algae growing on this decaying leaf. I often see these on wooden barriers at the gardens with other species, they can be found in large numbers grazing on the algae that grow on the wood.
This was about 1.2mm long, taken with my MP-E, 1.4x teleconverter and a 36mm extension tube.
I can't wait to revisit the Sheffield Botanical Gardens in 2015. Hope everyone enjoys the last day of 2014 :o)
This album's name is dedicated to my favourite game of all time Elder Scrolls Online and race of all time, The Argonians (reptile humanoids). There's a story for you to read below about some of them towards the bottom.
What does Ku Vastei mean? Read below
By Lights-the-Way, Mystic of the Mages Guild
It is hard to describe the culture of my people. Often my tongue stumbles as I try to explain, but it is my hope that ink and quill will give me time enough to gather my thoughts. And perhaps, though such writing, I will finally connect the parts of me that now feel so divided; my homeland of Murkmire and my new life within the Mages Guild.
These journals are to become my ku-vastei. And, as I write that, I can think of no better topic to begin with.
Ku-vastei roughly translates to "the catalyst of needed change," though such a direct translation in no way does justice to the original meaning. Another translation could be "that which creates the needed pathway for change to occur" or even "the spark which ignites the flame which must come into being."
Perhaps a more direct analysis should be first presented. Ku-vastei is a noun, a thing or person. Vastei directly translates to change, an important part of my culture. Ku is harder to speak of. It is that which leads to change, though not that which creates change. An important role, as stagnation is a fate worse than death.
Take a boulder which sits atop a cliff, teetering in place. It must fall eventually. The ku-vastei does not push the boulder off the cliff; rather, it picks the pebble which holds the rock in place. And so it falls, not by a push, but by a pathway cleared.
Ku-vastei is revered, just as change itself is revered, for to look back at what was means to stumble as you move forward. Sometimes, a little push in the right direction is all someone needs to remember such wisdom. Other times, they may need to be shoved.
-------------------------------------
The Gee-Rusleel Tribe
by Emmanubeth Hurrent, the Wayfarers' Society of Wayrest
I've had the privilege to speak to two different Miredancer elders now, and I've learned a great deal from both of these conversations. The "Gee-Rusleel," as they call themselves, are among the most introspective Argonians I've met in my travels. They also tend to be the most pleasant. For all their reclusiveness and wariness, I've never met a people more willing to share a meal or a game of Shells and Stones. They are skilled crafters, with a particular knack for working with Hist amber and egg shells. They are also peerless navigators, guiding their flat-bottom boats effortlessly through the swamp, master weavers, and skilled cartographers.
The most defining characteristic of the Miredancer tribe, however, is piety. This deep reverence for the Hist has earned them the right to name a "Sap-Speaker" for countless generations.
According to the elders I spoke with, the Sap-Speaker is the Hist's direct intermediary. (This is, of course, subject to debate. Many tribes boast unique methods of communion with the Hist. But as far as I have seen, the Miredancers make the most compelling case for the methods they use.) Sap-Speakers often go into seclusion for days or even weeks on end, venturing either down into the roots or high into the canopy of leaves in the uppermost branches. Here, they commune with the Hist. Indeed, the word that one of the elders used was "journey."
These journeys into the Hist tax the Sap-Speakers, but are thoroughly private affairs. After days by themselves, the Sap-Speakers emerge to hide away with old books, scrolls, and tablets. I asked after the purpose of these periods of seclusion, and this is what the elders told me. "The Sap-Speaker enters the embrace of the Hist to learn from the great tree," one elder said. "While in close contact with the roots and branches, the Sap-Speaker receives visions and other forms of communication that neither you nor I would understand."
The other elder continued. "Even the Sap-Speaker finds some of what is shown to be mystifying and confusing. I have heard that a Sap-Speaker is treated to ancient metaphors, arcane secrets, and visions that make little sense to creatures so far removed from sap and pulp." Apparently, the second period of seclusion allows the Sap-Speaker time to reflect on what he or she was shown, as well as time to consult with the ancient writings of Sap-Speakers who came before. After a suitable period of study and reflection, the Sap-Speaker emerges to reveal the Hist's will to the tribe.
I attempted to get more information about what happens while the Sap-Speaker meditates among the roots or branches, but I'm not sure the elders knew much more. They did tell me that the only nourishment the Sap-Speaker receives during these periods of seclusion is provided by the Hist itself in the form of sap, leaves, and the otherwise forbidden fruit of the tree.
There is a price to pay for the gift of Hist communion, however. Ingesting large quantities of Hist sap is a dangerous affair, even for Argonians. Sap-Speakers routinely suffer the effects of sap-poisoning, including "gold tongue" (permanent change of mouth pigmentation to a golden hue), unbidden hallucinations, "bark-scale" (thickening and darkening of surface scales), and other maladies they were reticent to talk about. The current Sap-Speaker, Thumarz, was in seclusion during my visit to the tribal village. I hope to meet him someday. If he's half as wise as the elders I interacted with, I'd no doubt learn a great deal from him.
Despite their deeply religious nature, the Miredancers also seem to have an obsession with games of all types. They are particularly fond of the games Nine-Shells and Shells and Stones, as well as sports such as the popular "teeba-hatsei" (also known as "hip and tail ball.") In addition to lovingly explaining their own games, they wanted to know everything I could tell them about the games we play back in Wayrest. I must admit, their enthusiasm was quite infectious! And I found it highly amusing to watch them try to re-create Deceiver's Bones from the vague description I provided.
The Miredancers are also inveterate gamblers, but they often forget to collect their winnings. Unlike the games of men and mer, Miredancer competitions appear to be completely devoid of malice or injured pride. Victory and defeat seem more like afterthoughts than objectives, due in no small part to their phlegmatic disposition. As in most things, their focus is strictly on the moment—the now. It pains me to leave their village, but I still have many more tribes to study. I doubt any of them will be as fascinating or as friendly as the Miredancers.
["the tribe is not currently in the game but in the world of the game"]
Built in 1919-1920, this Chicago School and Sullivanesque-style building was designed by Louis Sullivan for the Farmers and Merchants Union Bank in Columbus, Wisconsin as one of his late-career “jewel box” bank buildings that are largely located in smaller communities throughout the midwest. The building was the last “jewel box bank” designed by Sullivan, and the second-to-last commission of his career, and was intended to communicate the bank as a modern and progressive institution, rather than employing the stodgier and more traditional Classical design found on most other banks of the era. The bank was commissioned by the president of the bank, J. Russell Wheeler, whose wife, Anna May Wheeler, pushed him to commission Sullivan to design a new home for the bank. In addition to Louis Sullivan, the building’s stained glass windows, were designed by architectural decorator Louis J. Millet, and the terra cotta by clay modeler Kristian Schneider, whom developed moulds for the building’s terra cotta, metal, and plaster details. The two artisans worked alongside Sullivan on several other bank projects. The building was heavily documented in Sullivan’s 1924 “A System of Architectural Ornament”, published shortly before he died.
The building is clad in red tapestry brick, which features blue and green mixed with the red clay mixture in some bricks, creating variation in color and texture across the facade. The brick creates a backdrop to some of the best terra cotta on any of Sullivan’s projects. The terra cotta features many of the floral and geometric motifs found on Sullivan’s other works, and is arranged similarly to other Sullivan banks that utilized brick cladding. The building features two principal facades, with a narrower facade along James Street, and a broader facade facing Dickason Boulevard. The James Street facade features two openings close to ground level, with the eastern bay housing a large plate glass window, and the western bay housing a doorway flanked by skylights, both of which are recessed under a large terra cotta architrave and flanked by square pilasters with decorative Sullivanesque ornament panels at the capitals. The architrave above the doorway and window is divided into three segments by vertical terra cotta elements that feature floral motifs and, like many Sullivan buildings, appear like plants with roots, branches, and crowns. The outer panels of the architrave feature circular cartouches with hexagonal trim, leaves, and geometric elements, with circular central medallions featuring the years 1861, when the bank was founded, and 1919, when the bank was completed. The central panel is clad in marble with the words “Farmers & Merchants Union Bank” and “Louis Sullivan, Architect” engraved into the stone with yellow pigmentation, contrasting against the white and green marble background. Atop the two vertical elements on either side of the central panel are griffin sculptures holding shields, a common element on many of Sullivan’s “Jewel Box Banks,” while the base of the outer vertical elements features the initials of the bank at the base. Above the architrave is an arched bay that houses a stained glass window, trimmed with decorative terra cotta at the inner and outer rings of the arch, with the bay becoming more recessed after each concentric arch, much like the entrances to medieval Romanesque churches. Besides a band of belt coursing that runs on either side of the architrave and wraps the corner to a tapered buttress on the Dickason Boulevard facade, the only other adornment is an eagle sculpture on a vertical trim element at the center of the parapet, which terminates many brick courses above the arched opening below, and another band of terra cotta trim along the top of the parapet, which forms a cap on the parapet around the perimeter of the building’s low-slope roof. On the Dickason Boulevard facade, the building features five recessed clerestory arched bays housing stained glass windows, flanked by tapered buttresses. Surrounding the arched tops of the windows are decorative trim panels with floral motifs, which begin just below the base of the arches, and extend up above the top of the arches, terminating in a band of belt coursing. Atop the buttresses at either end are trim elements featuring large spheres atop rectilinear legs with floral motifs below, undulating in and out with the brick below. Additionally, a band of belt coursing, which wraps the corner of Dickson Boulevard and James Street, runs beneath the windows, only interrupted by the buttresses. Toward the back, on the building’s original rear wing, there are three windows at eye level in the original building, with bands of belt coursing below and at the top of the parapet. The rear window is a recessed bay window flanked by two pilasters with sullivanesque terra cotta panels, while the smaller windows are flanked by sullivanesque relief panels. The rear wing features a roof at multiple heights, and was extended in 1961 with a matching addition by Law, Potter and Nystrom, since removed. The rear of the taller portion of the building features a simple recessed bay with an arched window, and a similar eagle sculpture and vertical trim piece as on the front facade.
Inside, the front wing of the building features a tall banking hall with brick cladding on the walls up to the level of the windows, where it terminates at a wooden sill. The space is split down the middle by a row of brick piers and low walls framing the teller cages, which terminate at the sill line of the windows, dividing the space while still allowing it to read as a single continuous lofty space. The brick forms piers at the teller’s cages, pilasters separating desks on the exterior wall, and low brick walls with marble caps. The upper portion of the walls and the coffered ceiling in this space is finished with white plaster, which gives the space a very vertical and airy feeling, as do the cream-colored terrazzo floors, which feature black edges at the base of the walls, tying the space together. The space features a terra cotta water fountain, or bubbler, also designed by sullivan, which features intricate ornament by Schneider. The space also features two mezzanine balconies with metal railings that run below the arched windows at the front and rear of the space, allowing managers to observe the activities in the lobby and teller area below from the rear balcony, while the front balcony exists solely to balance the space and keep it symmetrical. An office for private conferences with customers was originally located near the front of the space, along with a manager’s office, allowing convenience for customers seeking a meeting with the bank management. The teller’s side of the space also housed the bank’s two vaults and several other private offices. The bank originally featured a large meeting room in the one-story rear wing, behind the vaults, with a women’s waiting room sitting along the Dickason Boulevard side of the rear wing, featuring a bay window and a restroom. The building’s interior has changed in function somewhat due to the growth of the bank, changes in bank operations, and expansion of the building with new additions to house offices and a drive-through in the rear.
The building was listed on the National Register of Historic Places in 1972, was designated a National Historic Landmark in 1976, and is a contributing structure in the Columbus Downtown Historic District, listed on the National Register of Historic Places in 1992. The building saw an addition in 2006, clad in buff brick, which replicated a historic building that formerly stood to the east, and wraps the building to the rear, with a two-story section behind a one-story annex that connects the one-story rear wing of the bank to the new building. This wing replaced older additions made in 1961, which matched the one-story rear wing of the historic building, and 1980, which was modern in appearance and slightly recessed along James Street to give precedence to the historic building. The building still functions as the main office branch of the Farmers and Merchants Union Bank, which has grown substantially. The building has been long considered to be among the best of Sullivan’s “Jewel Box Banks,” and has been kept in excellent condition by the bank’s careful and caring generational stewardship.
but Mum told me I musn't eat in the bath!
The handsome fellow made it into Explore - Jul 25, 2009 #193 - Thank you ;0)
Very rarely, the Bengal Tiger produces white specimens. The earliest recordings of sightings of white tigers date from the mid 16th century, but only a dozen sightings have been noted in the last 100 years. The last wild white tiger was sighted in 1951! White tigers are neither a separate sub species nor albino, but instead have reduced pigmentation. White tigers are produced when two carriers of the recessive gene, who may not necessarily be white themselves, breed. This condition is known as leucism.
All tigers are now strictly protected and are the most endangered of all the big cats; having no predators except for man. Population numbers have decreased dramatically due to habitat destruction and large scale poaching. Tigers are an umbrella species, meaning that in order to save tigers from extinction we must commit to save their habitat. There are now more tigers in captivity than there are in the wild and a recent census of the Bengal Tiger, undertaken by the Wildlife Institute for India, has estimated that there are only 1,300-1,500 left in India; that is less than half the population previously estimated in the 2001-2002 census.
The leaf-litter is just a bit too wet at the moment and springtail numbers seem fewer. Ones you see though, are often covered in water droplets and this can offer good photographic opportunities.
This is the globular springtail Sminthurinus aureus. They are easily the most common "globby" around in local leaf litter at the moment and I have seen several dozen on the same leaf. They range from less than 0.3mm for juveniles up to about twice that. I don't remember seeing so many last year.
There is quite a bit of variation in colouration, from pale to quite dark. They also alternate between feeding and breeding instars. This one is a feeding instar; characterised by the colour of the gut contents being visible through the dorsal part of the abdomen. The dark lateral pigmentation is permanent and darkens as the springtail matures.
Canon 5D3 + MP-E 65mm (at 5x) + 1.4x Extender + 36mm extension tube + MT24-EX Flash. Cropped a bit.
This album's name is dedicated to my favourite game of all time Elder Scrolls Online and race of all time, The Argonians (reptile humanoids). There's a story for you to read below about some of them towards the bottom.
What does Ku Vastei mean? Read below
By Lights-the-Way, Mystic of the Mages Guild
It is hard to describe the culture of my people. Often my tongue stumbles as I try to explain, but it is my hope that ink and quill will give me time enough to gather my thoughts. And perhaps, though such writing, I will finally connect the parts of me that now feel so divided; my homeland of Murkmire and my new life within the Mages Guild.
These journals are to become my ku-vastei. And, as I write that, I can think of no better topic to begin with.
Ku-vastei roughly translates to "the catalyst of needed change," though such a direct translation in no way does justice to the original meaning. Another translation could be "that which creates the needed pathway for change to occur" or even "the spark which ignites the flame which must come into being."
Perhaps a more direct analysis should be first presented. Ku-vastei is a noun, a thing or person. Vastei directly translates to change, an important part of my culture. Ku is harder to speak of. It is that which leads to change, though not that which creates change. An important role, as stagnation is a fate worse than death.
Take a boulder which sits atop a cliff, teetering in place. It must fall eventually. The ku-vastei does not push the boulder off the cliff; rather, it picks the pebble which holds the rock in place. And so it falls, not by a push, but by a pathway cleared.
Ku-vastei is revered, just as change itself is revered, for to look back at what was means to stumble as you move forward. Sometimes, a little push in the right direction is all someone needs to remember such wisdom. Other times, they may need to be shoved.
-------------------------------------
The Gee-Rusleel Tribe
by Emmanubeth Hurrent, the Wayfarers' Society of Wayrest
I've had the privilege to speak to two different Miredancer elders now, and I've learned a great deal from both of these conversations. The "Gee-Rusleel," as they call themselves, are among the most introspective Argonians I've met in my travels. They also tend to be the most pleasant. For all their reclusiveness and wariness, I've never met a people more willing to share a meal or a game of Shells and Stones. They are skilled crafters, with a particular knack for working with Hist amber and egg shells. They are also peerless navigators, guiding their flat-bottom boats effortlessly through the swamp, master weavers, and skilled cartographers.
The most defining characteristic of the Miredancer tribe, however, is piety. This deep reverence for the Hist has earned them the right to name a "Sap-Speaker" for countless generations.
According to the elders I spoke with, the Sap-Speaker is the Hist's direct intermediary. (This is, of course, subject to debate. Many tribes boast unique methods of communion with the Hist. But as far as I have seen, the Miredancers make the most compelling case for the methods they use.) Sap-Speakers often go into seclusion for days or even weeks on end, venturing either down into the roots or high into the canopy of leaves in the uppermost branches. Here, they commune with the Hist. Indeed, the word that one of the elders used was "journey."
These journeys into the Hist tax the Sap-Speakers, but are thoroughly private affairs. After days by themselves, the Sap-Speakers emerge to hide away with old books, scrolls, and tablets. I asked after the purpose of these periods of seclusion, and this is what the elders told me. "The Sap-Speaker enters the embrace of the Hist to learn from the great tree," one elder said. "While in close contact with the roots and branches, the Sap-Speaker receives visions and other forms of communication that neither you nor I would understand."
The other elder continued. "Even the Sap-Speaker finds some of what is shown to be mystifying and confusing. I have heard that a Sap-Speaker is treated to ancient metaphors, arcane secrets, and visions that make little sense to creatures so far removed from sap and pulp." Apparently, the second period of seclusion allows the Sap-Speaker time to reflect on what he or she was shown, as well as time to consult with the ancient writings of Sap-Speakers who came before. After a suitable period of study and reflection, the Sap-Speaker emerges to reveal the Hist's will to the tribe.
I attempted to get more information about what happens while the Sap-Speaker meditates among the roots or branches, but I'm not sure the elders knew much more. They did tell me that the only nourishment the Sap-Speaker receives during these periods of seclusion is provided by the Hist itself in the form of sap, leaves, and the otherwise forbidden fruit of the tree.
There is a price to pay for the gift of Hist communion, however. Ingesting large quantities of Hist sap is a dangerous affair, even for Argonians. Sap-Speakers routinely suffer the effects of sap-poisoning, including "gold tongue" (permanent change of mouth pigmentation to a golden hue), unbidden hallucinations, "bark-scale" (thickening and darkening of surface scales), and other maladies they were reticent to talk about. The current Sap-Speaker, Thumarz, was in seclusion during my visit to the tribal village. I hope to meet him someday. If he's half as wise as the elders I interacted with, I'd no doubt learn a great deal from him.
Despite their deeply religious nature, the Miredancers also seem to have an obsession with games of all types. They are particularly fond of the games Nine-Shells and Shells and Stones, as well as sports such as the popular "teeba-hatsei" (also known as "hip and tail ball.") In addition to lovingly explaining their own games, they wanted to know everything I could tell them about the games we play back in Wayrest. I must admit, their enthusiasm was quite infectious! And I found it highly amusing to watch them try to re-create Deceiver's Bones from the vague description I provided.
The Miredancers are also inveterate gamblers, but they often forget to collect their winnings. Unlike the games of men and mer, Miredancer competitions appear to be completely devoid of malice or injured pride. Victory and defeat seem more like afterthoughts than objectives, due in no small part to their phlegmatic disposition. As in most things, their focus is strictly on the moment—the now. It pains me to leave their village, but I still have many more tribes to study. I doubt any of them will be as fascinating or as friendly as the Miredancers.
["the tribe is not currently in the game but in the world of the game"]
This is sight of Laguna Colorada (Red Lagoon) in Potosi - Bolivia. Is called this because is caused by red sediments and pigmentation of some algae. This region is over 5.000 meters of altitude.
An acrobat of the avian world the White-necked Jacobin has a metallic sparkle of colour which arises from the feather pigmentation which in hummingbirds is only apparent at some angles and so the brilliant colours sparkle during flight. Usually sighted hovering at flowers to sip nectar they also catch insects in mid air.
Photographed in the lowlands of central Costa Rica.
The hawksbill sea turtle (Eretmochelys imbricata) is a critically endangered sea turtle belonging to the family Cheloniidae. It is the only extant species in the genus Eretmochelys. The species has a worldwide distribution, with Atlantic and Indo-Pacific subspecies—E. i. imbricata and E. i. bissa, respectively.
The hawksbill's appearance is similar to that of other marine turtles. In general, it has a flattened body shape, a protective carapace, and flipper-like limbs, adapted for swimming in the open ocean. E. imbricata is easily distinguished from other sea turtles by its sharp, curving beak with prominent tomium, and the saw-like appearance of its shell margins.
Hawksbill shells slightly change colors, depending on water temperature. While this turtle lives part of its life in the open ocean, it spends more time in shallow lagoons and coral reefs. The World Conservation Union, primarily as a result of Human fishing practices, classifies E. imbricata as critically endangered.
Hawksbill shells were the primary source of tortoiseshell material used for decorative purposes. The Convention on International Trade in Endangered Species outlaws the capture and trade of hawksbill sea turtles and products derived from them.
Adult hawksbill sea turtles typically grow to 1 m (3 ft) in length, weighing around 80 kg (180 lb) on average. The heaviest hawksbill ever captured weighed 127 kg (280 lb). The turtle's shell, or carapace, has an amber background patterned with an irregular combination of light and dark streaks, with predominantly black and mottled-brown colors radiating to the sides.
Several characteristics of the hawksbill sea turtle distinguish it from other sea turtle species. Its elongated, tapered head ends in a beak-like mouth (from which its common name is derived), and its beak is more sharply pronounced and hooked than others. The hawksbill's forelimbs have two visible claws on each flipper.
Profile photo of animal head with prominent beak protruding above lower jaw, a faceted head covering surrounds the eye
Close-up of the hawksbill's distinctive beak
One of the hawksbill's more easily distinguished characteristics is the pattern of thick scutes that make up its carapace. While its carapace has five central scutes and four pairs of lateral scutes like several members of its family, E. imbricata's posterior scutes overlap in such a way as to give the rear margin of its carapace a serrated look, similar to the edge of a saw or a steak knife. The turtle's carapace has been known to reach almost 1 m (3 ft) in length.[6] The hawksbill appears to frequently employ its sturdy shell to insert its body into tight spaces in reefs.
Crawling with an alternating gait, hawksbill tracks left in the sand are asymmetrical. In contrast, the green sea turtle and the leatherback turtle have a more symmetrical gait.
Due to its consumption of venomous cnidarians, hawksbill sea turtle flesh can become toxic.
The hawksbill sea turtle has been shown to be biofluorescent and is the first reptile recorded with this characteristic. It is unknown if this is derived from the turtle's diet, which includes biofluorescent organisms like the hard coral Physogyra lichtensteini. Males have more intense pigmentation than females, and a behavioural role of these differences is speculated
This image was taken in the Pacific Ocean from the CMV Columbus as we sailed from the Panama Canal to Huku Niva in the French Polynesian Islands.
Aromia moschata
Size: 30 mm
A closer study of the beautiful metallic colors of a musk beetle. I don't think I've noticed it before but I see now that the elytra of this species display a faint stripe pattern. I think it's because of a subtle variation of texture rather than pigmentation.
Stacked from 24 natural light exposures in Zerene Stacker.
Canon 5DmkII, Sigma 180/3.5, Kenko PRO300 2X
This is the second year in a row we have had a leucistic wild turkey.
Leucism (/ˈluːsɪzəm, -kɪz-/) is a condition in which there is partial loss of pigmentation in an animal—which causes white, pale, or patchy coloration of the skin, hair, feathers, scales or cuticle, but not the eyes.
I was glad I stopped by the 5 Rivers Delta Resource Center yesterday...lots of butterflies in the zinnia patch, and a nice visit with my dear friend Kathy Hicks, who works there!
While Buckeyes have new broods through most of the year, only the Autumn brood can exhibit seasonal polyphenism,
also known as polyphenic pigmentation, which is adaptive for insect species that undergo multiple matings each year, and in the Buckeye, this results in distinctly eye catching rose colored ventral wings! Known as a 'rosa morph', their color variation is an Autumn delight!
Different pigmentation patterns provide appropriate camouflage throughout the seasons, as well as alter heat retention as temperatures change. The Summer version of the Common Buckeye has light yellowish ventral wings and is called the 'linea morph'..see below...
The white tiger is a pigmentation variant of the Bengal tiger, which is reported in the wild from time to time in the Indian states of Assam, Bengal, Bihar, Sunderbans and especially in the former State of Rewa.
Cubelles, Barcelona (Spain).
... but the appearances can be deceptive, and the bright cat was a street cat, and the seafood was leftovers in the garbage.
... pero las apariencias engañan, y el lustroso gato era un gato callejero, y el marisco eran sobras de comida en la basura.
ENGLISH
A black cat is a felid whose fur is uniformly black.
It is not a particular breed of cat and may be mixed or of a specific breed. The all-black pigmentation is equally prevalent in both male and female cats. The black color is of obvious benefit to a cat hunting at night. In Western history, black cats have often been looked upon as a symbol of evil omens: in other cultures they are considered to be good omens. Black cats have been found to have lower odds of adoption in American shelters compared to other colors (except brown).
Historically, black cats were symbolically associated with witchcraft and evil. In Hebrew and Babylonian folklore, cats are compared to serpents, coiled on a hearth. The cat was worshipped in Egypt and to kill one was a crime punishable by death. When an Egyptian family's cat died, the cat was mummified and the family went into mourning. Romans, also, considered the cat sacred and introduced the animal into Europe. In most European countries, except Britain and Ireland, a black cat crossing one's path is considered bad luck; they were also seen by the church as associated with witches. Black cats (and sometimes, other animals of the same colour, or even white cats) were sometimes suspected of being the familiars of witches. Black cats were believed to be shape shifters, that witches could transform into them by saying a spell and travel about doing evil things unnoticed. According to sources witches took such good care of their cats for this reason and it was rumored that they even fed them the blood of babies to stay youthful and agile. As the cat was a form of its witch owner it was believed that by harming a cat you were directly harming its witch. Many also believed that the devil regularly took the form of a black cat. Because of this on holy days, such as Easter, during the Middle Ages black cats were routinely hunted down and burned. By the 17th Century, however, the cat began to be associated with witchcraft and its luck turned from good to bad in many areas around the world. The black cat was still usually seen as good luck; however, in the British Colonies in North America and parts of Europe (e.g. Spain), which saw witch hunts, the association with witches caused them to be considered as bad luck.
More info: en.wikipedia.org/wiki/Black_cat
--------------------------------
CASTELLANO
El gato negro tal es considerada desde el inicio de los tiempos como un animal mágico. En la Edad Media sin embargo, se relacionó a los gatos negros con la brujería (se decía que los gatos negros eran brujas transformadas en tales) motivo por el cual los gatos negros (y gatos en general) eran perseguidos, cazados, metidos en sacos y quemados en hogueras.
Debido a esto, la población de gatos diezmó haciendo así que la población de ratas en los pueblos se incrementara. Motivo por el cual se propagaron rápida y frecuentemente las epidemias de peste. Sin embargo no siempre fueron símbolo de mala suerte. En Egipto se los consideraba animales sagrados ya que estaban relacionados con el culto a la diosa Bastet. En la Inglaterra victoriana se consideraba que si unos novios recién casados se encontraban con un gato negro, esto simbolizaba prosperidad en el matrimonio. Y los marineros creían que tener un gato a bordo les traería buena suerte. Más aún sus mujeres solían tener uno en casa, ya que esto parecía "asegurar" que sus maridos volverían sanos y salvos a sus casas después de la travesía.
Históricamente, los gatos negros fueron asociados simbólicamente a brujería y al mal. En folklore hebreo y babilónico, los gatos se comparan a las serpientes, arrolladas en un hogar. El gato era adorado en Egipto y matar a uno era considerado un crimen capital. Cuando el gato de una familia egipcia murió, el gato fue momificado y la familia entró el luto. Los romanos también consideraba el gato sagrado e introdujeron el animal en Europa. En Europa, aparte en Italia o España, un gato negro que cruza su trayectoria se considera buena suerte; sin embargo también fueron vistos por la iglesia como asociados a las brujas. Los gatos negros (y a veces, otros animales de los mismos gatos del color, o aún blancos) se sospechó a veces que fueran los familiares de brujas. Por el siglo XVII, sin embargo, el gato comenzó a ser asociado a la brujería y su suerte cambió de buena a mala en muchas áreas alrededor del mundo. El gato negro todavía fue visto generalmente como buena suerte; sin embargo, en los EE. UU. y las partes de Europa (e.g. España), que consideraron cazas de la bruja, la asociación con las brujas los hizo ser considerados como portadores de mala suerte.
Más info: es.wikipedia.org/wiki/Gato_negro
Male and Female zebrafish morphological comparison
公斑馬魚和母斑馬魚外觀比較圖
------------------------------------------------------------------------------------------
The following descriptions of zebrafish quote from wikipedia website (URL: en.wikipedia.org/wiki/Zebrafish). All Rights are belonging to "Wikipedia website".
Zebrafish:
1.Introduce: The zebrafish, Danio rerio, is a tropical freshwater fish belonging to the minnow family (Cyprinidae). It is a popular aquarium fish, frequently sold under the trade name zebra danio, and is an important vertebrate model organism in scientific research.
2.Distribution: The zebrafish is native to the streams of the southeastern Himalayan region., including the countries Pakistan, Bangladesh, Nepal, and Myanmar. It arose in the Ganges region in Eastern India. It commonly inhabits streams, canals, ditches, ponds, and slow-moving to stagnant water bodies, including rice fields. Zebrafish have been introduced to parts of the United States, presumably by deliberate release or by escape from fish farms. They have also been sighted in Colombia.
3.Description: The fish is named for the five uniform, pigmented, horizontal blue stripes on the side of the body, all of which extend to the end of the caudal fin. Its shape can be described as fusiform and laterally compressed, with its mouth directed upwards. Males are torpedo shaped and have gold stripes between the blue stripes; females have a larger, whitish belly and have silver stripes instead of gold. Adult females will exhibit a small genital papilla in front of the anal fin origin. The zebrafish can grow to 6.4 centimetres (2.5 in), although it is uncommon for them to grow past 4 centimetres in captivity.
The approximate generation time for the Danio is 3–4 months. It has been observed that there must be a male present in order for ovulation and spawning of eggs to occur. Females are able to spawn as often as 2–3 days with hundreds of eggs being laid in each clutch. Upon release from the mother, developmental steps will be made, however without the presence of sperm growth will stop after the first few embryonic cleavages. Fertilized eggs will almost immediately become transparent, which is an important characteristic yielding D. rerio as a convenient research model. Development rapidly progresses, with precursors to all major organs appearing within 36 hours of fertilization. Hatching will take place anywhere from 48–72 hours post-fertilization, depending on the internal conditions of the embryo itself and the external temperature (ideally 28.5 °C). Swimming and feeding behavior are observed to occur approximately 72 hours post-fertilization. The sex of juvenile zebrafish cannot be distinguished except by dissection, and the genetic sex determinants are not clearly understood. The range of life-span for a zebrafish in captivity is around 2–3 years, although in ideal conditions, they may live up to 5 years. The zebrafish is omnivorous, and it primarily eats zooplankton, insects, and phytoplankton. It can eat a variety of foods if its main sources are not readily available.
4.Model organism for development and genetics: Zebrafish chromatophores, shown here mediating background adaptation, are studied by scientists D. rerio are a common and useful model organism for studies of vertebrate development and gene function. They may supplement higher vertebrate models, such as rats and mice. Pioneering work of George Streisinger at the University of Oregon established the zebrafish as a model organism; its importance was consolidated by large scale forward genetic screens (commonly referred to as the Tübingen/Boston screens). The scholarly journal Development devoted an issue to research using the fish in celebration of this landmark. An online database of zebrafish genetic, genomic, and developmental information, the Zebrafish Information Network (ZFIN), has been established. D. rerio is one of the few species of fish to have been flown into space.
A Zebrafish Pigment Mutant. The mutant called bleached blond was produced by insertional mutagenesis. The embryos in the picture are four days old. At the top is a wild-type embryo, below is the mutant. The mutant lacks black pigment in the melanocytes because it fails to synthesise melanin properly.
Research with D. rerio has allowed advances in the fields of developmental biology, oncology, toxicology, reproductive studies, teratology, genetics, neurobiology, environmental sciences, stem cell and regenerative medicine, and evolutionary theory. Perhaps its greatest advantages for use in the laboratory as a model system come from its now sequenced genetic code, well understood, easily observable and testable developmental behaviors, and the availability of well-characterized mutants. Zebrafish embryonic development provides advantages over other vertebrate model organisms as well. Although the overall generation time of zebrafish is comparable to that of mice, zebrafish embryos develop rapidly, progressing from eggs to larvae in under three days. The embryos are large, robust, and transparent and develop externally to the mother, characteristics which all facilitate experimental manipulation and observation. Their nearly constant size during early development facilitates simple staining techniques, and drugs may be administered by adding directly to the tank. Unfertilized eggs can be made to divide, and the two-celled embryo fused into a single cell, creating a fully homozygous embryo.
See link for pigmentation mutants of D rerio: www.nature.com/hdy/journal/v97/n3/fig_tab/6800867f5.html#...
A common reverse genetics technique is to reduce gene expression or modify splicing in zebrafish using Morpholino antisense technology. Morpholino oligonucleotides are stable, synthetic macromolecules that contain the same bases as DNA or RNA; by binding to complementary RNA sequences, they reduce the expression of specific genes. The journal Genesis devoted an issue to research using Morpholino oligos, mostly in D. rerio. Morpholino oligonucleotides can be injected into one cell of a zebrafish embryo after the 32-cell stage, producing an organism in which gene expression is reduced in only the cells descended from the injected cell. However, cells in the early embryo (www.flickr.com/photos/chenhowen/sets/72157618669794787/
The white tiger or bleached tiger is a pigmentation variant of the Bengal tiger, which is reported in the wild from time to time in the Indian states of Assam, West Bengal and Bihar in the Sunderbans region and especially in the former State of Rewa. Such a tiger has the black stripes typical of the Bengal tiger, but carries a white or near-white coat.
The white fur is caused by a lack of the pigment pheomelanin, which is found in Bengal tigers with orange color fur.
-Wikipedia
This album's name is dedicated to my favourite game of all time Elder Scrolls Online and race of all time, The Argonians (reptile humanoids). There's a story for you to read below about some of them towards the bottom.
What does Ku Vastei mean? Read below
By Lights-the-Way, Mystic of the Mages Guild
It is hard to describe the culture of my people. Often my tongue stumbles as I try to explain, but it is my hope that ink and quill will give me time enough to gather my thoughts. And perhaps, though such writing, I will finally connect the parts of me that now feel so divided; my homeland of Murkmire and my new life within the Mages Guild.
These journals are to become my ku-vastei. And, as I write that, I can think of no better topic to begin with.
Ku-vastei roughly translates to "the catalyst of needed change," though such a direct translation in no way does justice to the original meaning. Another translation could be "that which creates the needed pathway for change to occur" or even "the spark which ignites the flame which must come into being."
Perhaps a more direct analysis should be first presented. Ku-vastei is a noun, a thing or person. Vastei directly translates to change, an important part of my culture. Ku is harder to speak of. It is that which leads to change, though not that which creates change. An important role, as stagnation is a fate worse than death.
Take a boulder which sits atop a cliff, teetering in place. It must fall eventually. The ku-vastei does not push the boulder off the cliff; rather, it picks the pebble which holds the rock in place. And so it falls, not by a push, but by a pathway cleared.
Ku-vastei is revered, just as change itself is revered, for to look back at what was means to stumble as you move forward. Sometimes, a little push in the right direction is all someone needs to remember such wisdom. Other times, they may need to be shoved.
-------------------------------------
The Gee-Rusleel Tribe
by Emmanubeth Hurrent, the Wayfarers' Society of Wayrest
I've had the privilege to speak to two different Miredancer elders now, and I've learned a great deal from both of these conversations. The "Gee-Rusleel," as they call themselves, are among the most introspective Argonians I've met in my travels. They also tend to be the most pleasant. For all their reclusiveness and wariness, I've never met a people more willing to share a meal or a game of Shells and Stones. They are skilled crafters, with a particular knack for working with Hist amber and egg shells. They are also peerless navigators, guiding their flat-bottom boats effortlessly through the swamp, master weavers, and skilled cartographers.
The most defining characteristic of the Miredancer tribe, however, is piety. This deep reverence for the Hist has earned them the right to name a "Sap-Speaker" for countless generations.
According to the elders I spoke with, the Sap-Speaker is the Hist's direct intermediary. (This is, of course, subject to debate. Many tribes boast unique methods of communion with the Hist. But as far as I have seen, the Miredancers make the most compelling case for the methods they use.) Sap-Speakers often go into seclusion for days or even weeks on end, venturing either down into the roots or high into the canopy of leaves in the uppermost branches. Here, they commune with the Hist. Indeed, the word that one of the elders used was "journey."
These journeys into the Hist tax the Sap-Speakers, but are thoroughly private affairs. After days by themselves, the Sap-Speakers emerge to hide away with old books, scrolls, and tablets. I asked after the purpose of these periods of seclusion, and this is what the elders told me. "The Sap-Speaker enters the embrace of the Hist to learn from the great tree," one elder said. "While in close contact with the roots and branches, the Sap-Speaker receives visions and other forms of communication that neither you nor I would understand."
The other elder continued. "Even the Sap-Speaker finds some of what is shown to be mystifying and confusing. I have heard that a Sap-Speaker is treated to ancient metaphors, arcane secrets, and visions that make little sense to creatures so far removed from sap and pulp." Apparently, the second period of seclusion allows the Sap-Speaker time to reflect on what he or she was shown, as well as time to consult with the ancient writings of Sap-Speakers who came before. After a suitable period of study and reflection, the Sap-Speaker emerges to reveal the Hist's will to the tribe.
I attempted to get more information about what happens while the Sap-Speaker meditates among the roots or branches, but I'm not sure the elders knew much more. They did tell me that the only nourishment the Sap-Speaker receives during these periods of seclusion is provided by the Hist itself in the form of sap, leaves, and the otherwise forbidden fruit of the tree.
There is a price to pay for the gift of Hist communion, however. Ingesting large quantities of Hist sap is a dangerous affair, even for Argonians. Sap-Speakers routinely suffer the effects of sap-poisoning, including "gold tongue" (permanent change of mouth pigmentation to a golden hue), unbidden hallucinations, "bark-scale" (thickening and darkening of surface scales), and other maladies they were reticent to talk about. The current Sap-Speaker, Thumarz, was in seclusion during my visit to the tribal village. I hope to meet him someday. If he's half as wise as the elders I interacted with, I'd no doubt learn a great deal from him.
Despite their deeply religious nature, the Miredancers also seem to have an obsession with games of all types. They are particularly fond of the games Nine-Shells and Shells and Stones, as well as sports such as the popular "teeba-hatsei" (also known as "hip and tail ball.") In addition to lovingly explaining their own games, they wanted to know everything I could tell them about the games we play back in Wayrest. I must admit, their enthusiasm was quite infectious! And I found it highly amusing to watch them try to re-create Deceiver's Bones from the vague description I provided.
The Miredancers are also inveterate gamblers, but they often forget to collect their winnings. Unlike the games of men and mer, Miredancer competitions appear to be completely devoid of malice or injured pride. Victory and defeat seem more like afterthoughts than objectives, due in no small part to their phlegmatic disposition. As in most things, their focus is strictly on the moment—the now. It pains me to leave their village, but I still have many more tribes to study. I doubt any of them will be as fascinating or as friendly as the Miredancers.
["the tribe is not currently in the game but in the world of the game"]
This album's name is dedicated to my favourite game of all time Elder Scrolls Online and race of all time, The Argonians (reptile humanoids). There's a story for you to read below about some of them towards the bottom.
What does Ku Vastei mean? Read below
By Lights-the-Way, Mystic of the Mages Guild
It is hard to describe the culture of my people. Often my tongue stumbles as I try to explain, but it is my hope that ink and quill will give me time enough to gather my thoughts. And perhaps, though such writing, I will finally connect the parts of me that now feel so divided; my homeland of Murkmire and my new life within the Mages Guild.
These journals are to become my ku-vastei. And, as I write that, I can think of no better topic to begin with.
Ku-vastei roughly translates to "the catalyst of needed change," though such a direct translation in no way does justice to the original meaning. Another translation could be "that which creates the needed pathway for change to occur" or even "the spark which ignites the flame which must come into being."
Perhaps a more direct analysis should be first presented. Ku-vastei is a noun, a thing or person. Vastei directly translates to change, an important part of my culture. Ku is harder to speak of. It is that which leads to change, though not that which creates change. An important role, as stagnation is a fate worse than death.
Take a boulder which sits atop a cliff, teetering in place. It must fall eventually. The ku-vastei does not push the boulder off the cliff; rather, it picks the pebble which holds the rock in place. And so it falls, not by a push, but by a pathway cleared.
Ku-vastei is revered, just as change itself is revered, for to look back at what was means to stumble as you move forward. Sometimes, a little push in the right direction is all someone needs to remember such wisdom. Other times, they may need to be shoved.
-------------------------------------
The Gee-Rusleel Tribe
by Emmanubeth Hurrent, the Wayfarers' Society of Wayrest
I've had the privilege to speak to two different Miredancer elders now, and I've learned a great deal from both of these conversations. The "Gee-Rusleel," as they call themselves, are among the most introspective Argonians I've met in my travels. They also tend to be the most pleasant. For all their reclusiveness and wariness, I've never met a people more willing to share a meal or a game of Shells and Stones. They are skilled crafters, with a particular knack for working with Hist amber and egg shells. They are also peerless navigators, guiding their flat-bottom boats effortlessly through the swamp, master weavers, and skilled cartographers.
The most defining characteristic of the Miredancer tribe, however, is piety. This deep reverence for the Hist has earned them the right to name a "Sap-Speaker" for countless generations.
According to the elders I spoke with, the Sap-Speaker is the Hist's direct intermediary. (This is, of course, subject to debate. Many tribes boast unique methods of communion with the Hist. But as far as I have seen, the Miredancers make the most compelling case for the methods they use.) Sap-Speakers often go into seclusion for days or even weeks on end, venturing either down into the roots or high into the canopy of leaves in the uppermost branches. Here, they commune with the Hist. Indeed, the word that one of the elders used was "journey."
These journeys into the Hist tax the Sap-Speakers, but are thoroughly private affairs. After days by themselves, the Sap-Speakers emerge to hide away with old books, scrolls, and tablets. I asked after the purpose of these periods of seclusion, and this is what the elders told me. "The Sap-Speaker enters the embrace of the Hist to learn from the great tree," one elder said. "While in close contact with the roots and branches, the Sap-Speaker receives visions and other forms of communication that neither you nor I would understand."
The other elder continued. "Even the Sap-Speaker finds some of what is shown to be mystifying and confusing. I have heard that a Sap-Speaker is treated to ancient metaphors, arcane secrets, and visions that make little sense to creatures so far removed from sap and pulp." Apparently, the second period of seclusion allows the Sap-Speaker time to reflect on what he or she was shown, as well as time to consult with the ancient writings of Sap-Speakers who came before. After a suitable period of study and reflection, the Sap-Speaker emerges to reveal the Hist's will to the tribe.
I attempted to get more information about what happens while the Sap-Speaker meditates among the roots or branches, but I'm not sure the elders knew much more. They did tell me that the only nourishment the Sap-Speaker receives during these periods of seclusion is provided by the Hist itself in the form of sap, leaves, and the otherwise forbidden fruit of the tree.
There is a price to pay for the gift of Hist communion, however. Ingesting large quantities of Hist sap is a dangerous affair, even for Argonians. Sap-Speakers routinely suffer the effects of sap-poisoning, including "gold tongue" (permanent change of mouth pigmentation to a golden hue), unbidden hallucinations, "bark-scale" (thickening and darkening of surface scales), and other maladies they were reticent to talk about. The current Sap-Speaker, Thumarz, was in seclusion during my visit to the tribal village. I hope to meet him someday. If he's half as wise as the elders I interacted with, I'd no doubt learn a great deal from him.
Despite their deeply religious nature, the Miredancers also seem to have an obsession with games of all types. They are particularly fond of the games Nine-Shells and Shells and Stones, as well as sports such as the popular "teeba-hatsei" (also known as "hip and tail ball.") In addition to lovingly explaining their own games, they wanted to know everything I could tell them about the games we play back in Wayrest. I must admit, their enthusiasm was quite infectious! And I found it highly amusing to watch them try to re-create Deceiver's Bones from the vague description I provided.
The Miredancers are also inveterate gamblers, but they often forget to collect their winnings. Unlike the games of men and mer, Miredancer competitions appear to be completely devoid of malice or injured pride. Victory and defeat seem more like afterthoughts than objectives, due in no small part to their phlegmatic disposition. As in most things, their focus is strictly on the moment—the now. It pains me to leave their village, but I still have many more tribes to study. I doubt any of them will be as fascinating or as friendly as the Miredancers.
["the tribe is not currently in the game but in the world of the game"]
Alter Ego: Canvas
Name: Devon Angelo
Allegiance: Villain
Powers:
* Indestructible skin
* Can absorb soluble substances through his skin when ingesting the materials
* Respires through his skin allowing him enhanced stamina and smell. He can also see through his skin making him impossible to sneak up on.
* Super strength
* Camouflage his entire body to match colours, patterns and blend into his surroundings
* Regeneration of skin tissue
Weapons: None
Key Weakness: His skin is weakened by liquid substances so if he is left in a pool of water it will cause large amounts of damage to his body, forcing him to rest so he can regenerate. He can also be neutralised by gaseous knockouts.
Origin:
Devon is a dangerous Meta who is notoriously known for stealing artwork and being very stealthy despite his size. He goes by the name Canvas because of his appearance and uses his skin pigmentation abilities to his advantage for committing heists. Canvas seems to never speak or be incapable but his villainous motives are clear enough to determine his obsession with art. Canvas is not a threat to be taken lightly, he may be more of a tactical sneaky opponent but if confronted he proves to be even more deadly with his indestructible skin against solid objects thus making him impervious to many attacks.