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Point Precise uses photogrammetry and your iPhone’s device sensors to convert your scans into precise 3D point clouds.
At the precise moment when the PResident of the Philippines located the President of the United States, F. D. Roosevelt, at the dinner given in Malacañan last Saturday night in honor of Mrs. Paul V. McNutt, wife of the American High Commissioner. Reading from left to right, are: General Douglas MacArthur, Mrs. McNutt, Mrs. Osmeña, Admiral Meyers, Mrs. Jose Yulo, Speaker Gil Montilla, Mrs. MacArthur, High Commissioner Paul V. McNutt, Mrs. Quezon, and Vice-President Osmeña.
Precise foot work is definitely a plus in this route. Flaming Flamingo first part up to the break (20ish).
The spelling has varied considerably over the centuries: the Ordnance Survey’s nineteenth-century name-books recorded forms including Foderesach, Fethiresach and Fetheressow. The earliest form cited by the historical gazetteers is Fodresach, dating to the tenth century. The precise meaning is uncertain, although nineteenth-century antiquaries proposed Celtic elements associated with uncultivated or marshy land and a waterfall.
The landscape before Fetteresso
Human activity in the Fetteresso district long predates the parish itself. Archaeological evidence around the later Fetteresso Castle estate includes prehistoric monuments and cropmarks. The landscape formed part of the broader prehistoric cultural territory of north-east Scotland, where burial monuments, ceremonial structures and later agricultural settlements were established over many centuries. The Fetteresso Church history records Bronze Age ring cairns in the parish, although the beliefs and precise functions associated with these monuments remain uncertain.
The wider district also contains evidence of later prehistoric and Roman-period activity. Raedykes, immediately north-west of Stonehaven, is associated with a substantial Roman marching camp, while the surrounding Mearns contains numerous prehistoric monuments. Archaeological material from the district has consequently made Fetteresso part of a wider landscape of prehistoric and Roman occupation rather than an isolated medieval settlement.
Early Christianity and St Ciaran
The Christian history of Fetteresso is traditionally connected with St Ciaran, or St Kieran, an Irish saint associated with the sixth century. Local tradition holds that he travelled as a missionary into the Mearns. The historic church at Fetteresso became known as St Ciaran's Church, although the strength of the evidence connecting the surviving medieval church directly with the sixth-century missionary is difficult to establish. The archaeological record nevertheless confirms that the medieval church stood on an ancient ecclesiastical site.
A particularly interesting relic is an early carved stone incorporated into the church's history. The present Fetteresso Church describes a roughly four-foot-long stone, probably originally a “hogsback” burial monument dating from around the tenth century, which was subsequently reused as a baptismal font. Such reuse illustrates the way older monuments could acquire new Christian functions as religious landscapes developed.
The surviving ruins of the old parish church are considerably later than the supposed sixth-century foundation. The medieval church was formally dedicated in 1246, during the episcopate of David de Bernham, Bishop of St Andrews. The dedication took place on 25 May 1246. The surviving structure contains elements of thirteenth- or fourteenth-century fabric, although much of the building was reconstructed later.
The medieval parish
The thirteenth century was an important period in the institutional development of Fetteresso. The Scottish church was expanding its network of properly organised parish churches, and Fetteresso was dedicated as part of this programme. The church served the territory north of the Carron Burn, while nearby Cowie was subordinate to Fetteresso rather than an independent parish church.
At this stage there was no Stonehaven in the form familiar today. The principal settlement associated with the parish was the kirktown around the church, situated inland from the later urban centre. Stonehaven subsequently expanded substantially, eventually making the old church inconveniently distant from much of the population.
The medieval history of Fetteresso is also inseparable from the development of its principal landed estate. The lands eventually became associated with the Keith family, Earls Marischal, one of the most powerful noble families in medieval and early-modern Scotland. The Keiths also controlled nearby Dunnottar Castle, giving the district considerable political and strategic importance.
Fetteresso Castle and the Keiths
Fetteresso Castle is the most prominent surviving physical expression of this aristocratic history. The Historic Environment Record describes it as an ancient seat of the Keiths, Earls Marischal. Its architectural development appears to have involved a substantial medieval residence which evolved into a long building enclosing a courtyard or close. Bishop John Leslie referred to it as “Fetteresso Palace” in 1578, with “palace” here indicating an important residence rather than necessarily a royal palace in the modern sense.
The castle's development seems to have been particularly substantial in the fifteenth and sixteenth centuries. The complex included multiple towers, and later descriptions recorded eight slender towers, although only one remained by the nineteenth century. The estate therefore represented considerably more than a fortified dwelling: it was the centre of a large aristocratic territorial estate containing gardens, agricultural land, woodland and associated buildings.
The Keith connection also brought Fetteresso into the turbulent politics of the Scottish nobility. The Earls Marischal were prominent supporters of the Scottish Crown, while their family seat at Dunnottar was one of the major strongholds of the north-east. Fetteresso's position close to Stonehaven and Dunnottar meant that events affecting national politics could have direct consequences for the estate.
The seventeenth century and the Civil Wars
The seventeenth century was one of the most dramatic periods in Fetteresso's history. Religious conflict following the Reformation had already transformed the parish. Fetteresso had been a Roman Catholic church for roughly three centuries before becoming Protestant during the Scottish Reformation of the 1560s.
The subsequent divisions between Presbyterians and Episcopalians were particularly intense in the Stonehaven and Fetteresso district. The seventeenth and early eighteenth centuries saw disputes over church government, ministers and religious allegiance. These tensions formed part of the much wider Scottish conflicts over episcopacy, Presbyterianism and royal authority.
The castle itself suffered during the Wars of the Three Kingdoms. On 21 March 1645, forces associated with the Marquis of Montrose partially burned Fetteresso House. The Ordnance Survey's nineteenth-century name-book preserves the local historical tradition that the building remained in a damaged condition for approximately twenty-five years.
The building was subsequently reconstructed and enlarged. The eastern portion that had been damaged by Montrose was rebuilt around 1670–71, and surviving architectural details include the arms of the Earl Marischal and the initials associated with the Earl and his second wife, Anne.
Fetteresso also has a direct connection with the Jacobite crisis of 1715. The Ordnance Survey record reports that the Chevalier de St George, James Francis Edward Stuart, was proclaimed as James VIII of Scotland and III of England at Fetteresso Castle after his arrival from France in 1715. The castle's association with the Keiths consequently places it directly within the political drama surrounding the first major Jacobite rising.
The collapse of the Keith family's political fortunes followed soon afterwards. The Earl Marischal's involvement in the Jacobite cause ultimately contributed to the forfeiture of his estates. Fetteresso thus formed part of the transformation of Scotland's great aristocratic estates after the failed rising.
Religion and everyday life in the eighteenth century
Fetteresso's religious history remained turbulent after the Jacobite period. The last Episcopalian minister of the old Fetteresso Church was John Milne, and the transition to Presbyterian ministry was accompanied by unusually vigorous local opposition. The surviving church history records episodes in which Presbyterian ministers and presbyters encountered resistance from Episcopalian supporters, including an incident in 1705 when an ordination was reportedly forced to take place beside an old dunghill after the presbytery was prevented from entering the church.
Another distinctive feature of eighteenth-century Fetteresso was the presence of the Society of Friends, or Quakers, at Ury House. Ury became an important centre for Quaker activity in north-east Scotland. Christian Mollison, widow of the prominent Quaker Robert Barclay, was associated with the estate and was reputed to challenge ministers during sermons, illustrating the unusually diverse religious environment that existed within the parish.
The eighteenth century also brought greater economic stability. Stonehaven expanded, trade increased and the surrounding agricultural economy developed. Fetteresso consequently became a landscape in which ancient landed estates, farming communities, emerging industry and a growing town increasingly interacted.
The old parish church was progressively altered during this period. A belfry was added in 1737, while its bell had been cast at Whitechapel in London in 1736. By the end of the century, however, the medieval church had become inadequate. The Old Statistical Account, compiled in the 1790s, described the building as old and unsuitable, with poor weatherproofing and water accumulating on the floor after heavy rain.
Fetteresso in the age of improvement
The late eighteenth and early nineteenth centuries brought major changes to both Fetteresso parish and Stonehaven. The population was growing, agriculture was being reorganised and the town was developing beyond its older core. The old church at Kirktown consequently became increasingly inconvenient.
A new Fetteresso parish church was constructed between 1810 and 1812, closer to the expanding population of Stonehaven. Its architecture was deliberately impressive, with a central castellated tower and smaller towers that appear to echo the appearance of Fetteresso Castle. The move symbolised a broader change: the historic centre of the parish remained at Kirktown, but the demographic and economic centre of gravity was shifting towards Stonehaven.
The old church continued as a burial ground, preserving an unusually tangible link with medieval Fetteresso. Archaeological recording describes the surviving walls and gables, an old north-west doorway and later additions dated 1720 and 1857. The belfry bears the date 1737. The church remained in use until around 1813.
The nineteenth-century parish was considerably larger than what a modern visitor might associate with the name Fetteresso. It included the historic settlement, substantial portions of what became Stonehaven, and communities including Cowie, Muchalls and other rural settlements. The parish stretched over more than 27,000 acres.
Population and the growth of Stonehaven
The demographic history illustrates the scale of change. Fetteresso parish had about 3,687 inhabitants in 1801, rising to 5,109 in 1831, 5,527 in 1861, and 5,541 in 1881. These figures cover the historic civil parish rather than the small settlement of Fetteresso itself and therefore include substantial parts of the developing Stonehaven area.
The parish's economy was mixed. Agriculture remained fundamental, particularly in the fertile areas around the Carron and Cowie waters, while Stonehaven provided increasingly important commercial, industrial and maritime employment. An early nineteenth-century description records that roughly one third of the parish was arable, with the remainder consisting largely of moor and moss. The coastal parts were rocky, while the land around the rivers was comparatively fertile.
Stonehaven's growth increasingly transformed Fetteresso from a predominantly rural parish into a mixed rural-urban territory. The nineteenth-century gazetteers describe the parish as incorporating the northern or “New Town” part of Stonehaven, as well as fishing settlements and railway stations.
The Victorian period
The Victorian period brought substantial improvements to Fetteresso's institutions and communications. Railways connected Stonehaven and the surrounding communities to the wider Scottish network, helping integrate the district into regional markets and encouraging population mobility. The parish had several schools by the nineteenth century, reflecting the expansion of formal education.
Fetteresso Church itself underwent major enlargement and improvement in 1876–78, when its capacity was increased to roughly 1,300 sittings. A substantial organ, built by Willis and containing more than 1,100 pipes, was installed in 1876 as a gift from the Bairds of Ury House.
The Victorian landscape also saw the construction and improvement of substantial houses around Stonehaven and Fetteresso. Estates such as Ury and Fetteresso remained important centres of landed influence, while affluent families invested in substantial houses and landscaped grounds. Fetteresso Castle's associated estate included a large park, woodland, home farm and walled garden.
Fetteresso Castle after the Keiths
The castle experienced another important phase of transformation during the eighteenth and nineteenth centuries. Following the earlier destruction and rebuilding, the building was extended into a large country residence. Historic records associate the later work with the Duff family, who greatly expanded the older structure. The result combined surviving medieval elements with the architecture of an eighteenth-century landed mansion.
The castle's associated walled garden also survives as an important component of the estate landscape. Historic Environment Scotland notes the survival of substantial garden walls and an unusual summerhouse. The garden's design reflects the culture of the country-house estate, combining productive horticulture with recreational use by the household.
The estate's history demonstrates the broader transformation of Scottish castles. Fetteresso ceased to function primarily as a medieval defensive stronghold and became an aristocratic and later landed country residence. Its architecture consequently records several distinct periods of Scottish history within one complex.
The twentieth century
By the twentieth century, the social and economic system that had sustained the great landed estates was changing rapidly. Fetteresso remained an important historic estate, although its role was no longer that of a medieval territorial power centre.
During the 1940s, Fetteresso Castle was associated with Maurice and Geraldine Simpson. Geraldine Simpson was an heiress of the Pringle knitwear fortune. The Simpsons later acquired nearby Muchalls Castle. Fetteresso Castle subsequently experienced a period during which it was partly derelict, with its roof absent from around the 1950s.
The castle was eventually acquired by another local landowner and later passed to the Don family. During the latter part of the twentieth century it was restored and subdivided into several residential units. This adaptive reuse allowed substantial portions of the historic structure to survive while changing its function from country house to private residences.
The church likewise adapted to modern circumstances. A new church hall was constructed in 1970, while later work included enlargement of the chancel. The old St John's Chapel in Stonehaven, constructed in 1859 as a more convenient winter meeting place, eventually ceased its original function and became associated with other community uses.
Fetteresso today
Administratively, the old parish belongs to a landscape that has changed substantially since the nineteenth century. Fetteresso is now within Aberdeenshire Council, despite historically being part of Kincardineshire. The historic parish survives as an important geographical and cultural concept even though modern administrative boundaries no longer reproduce its nineteenth-century form.
The surviving archaeological and architectural record is unusually extensive. Fetteresso Castle, the old parish church, the churchyard, estate buildings, walled garden and surrounding prehistoric remains collectively preserve evidence spanning many centuries. Historic Environment Scotland and the national archaeological records continue to treat these remains as significant components of Scotland's built and archaeological heritage.
The history of Fetteresso is therefore best understood as the history of a landscape rather than simply a village. Its earliest chapter lies in prehistoric ritual and settlement. Its medieval identity developed around a Christian parish and a powerful landed estate. The Keith Earls Marischal made Fetteresso part of the political landscape of medieval and early-modern Scotland, while the destruction of the castle during the Wars of the Three Kingdoms and its later rebuilding connect the place directly with national political upheaval. The Reformation and subsequent Presbyterian-Episcopalian conflicts reshaped its religious life. The eighteenth and nineteenth centuries brought agricultural improvement, commercial expansion and the rapid growth of Stonehaven, gradually shifting the centre of population away from the old kirktown. The twentieth century transformed the great estate system again, leaving Fetteresso primarily as a historic and residential landscape.
The name itself provides a final reminder of the site's antiquity. Written forms such as Fodresach, Foderesach, Fethiresach and Fetheressow show that “Fetteresso” is the modern outcome of a name whose written history reaches back many centuries. The surviving church, castle and landscape make it possible to trace that history physically from the medieval period into the present, while archaeological evidence pushes human activity in the area much further back, into prehistoric Scotland.
Buddy Brewer, SOASTA, Beyond Apdex: Defining a precise SLA for performance, keynote speaker, with wide shots of the audience from the balcony, Velocity; New York; 2015
Although a precise date of construction has yet to be determined, the aqueduct was likely built in the early 2nd century or late 1st century CE. Until the mid 19th century, it continued to bring water to Segovia from the Rio Frio, some 17 km (11 mi) from the city. It highest point is 29 m (94 ft) above the ground.
A very precise ritual for the lighting of the Flame is followed at every Games. It is lit from the sun's rays at the Temple of Hera in Olympia, in a traditional ceremony among the ruins of the home of the ancient Games.
After a short relay around Greece, the Flame is handed over to the new Host City at another ceremony in the Panathenaiko stadium in Athens.
The Flame is then delivered to the Host Country, where it is transferred from one Torchbearer to another, spreading the message of peace, unity and friendship. It ends its journey as the last Torchbearer lights the cauldron at the Olympic Games Opening Ceremony in the Olympic Stadium, marking the official start of the Games.
The Flame is extinguished on the final day of the Games, at the Closing Ceremony.
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A very precise ritual for the lighting of the Flame is followed at every Games. It is lit from the sun's rays at the Temple of Hera in Olympia, in a traditional ceremony among the ruins of the home of the ancient Games.
After a short relay around Greece, the Flame is handed over to the new Host City at another ceremony in the Panathenaiko stadium in Athens.
The Flame is then delivered to the Host Country, where it is transferred from one Torchbearer to another, spreading the message of peace, unity and friendship. It ends its journey as the last Torchbearer lights the cauldron at the Olympic Games Opening Ceremony in the Olympic Stadium, marking the official start of the Games.
The Flame is extinguished on the final day of the Games, at the Closing Ceremony.
At The Tomb of the Unknowns
Arlington National Cemetery
The ceremony is something to see. It's all very precise & choreographed. Although I'm not too sure what the leg kicks are all about.... From the website, www.arlingtoncemetery.org:
"The guard is changed every hour on the hour Oct. 1 to March 31 in an elaborate ritual. From April 1 through September 30, there are more than double the opportunities to view the change because another change is added on the half hour and the cemetery closing time moves from 5 to 7 p.m.
An impeccably uniformed relief commander appears on the plaza to announce the Changing of the Guard. Soon the new sentinel leaves the Quarters and unlocks the bolt of his or her M-14 rifle to signal to the relief commander to start the ceremony. The relief commander walks out to the Tomb and salutes, then faces the spectators and asks them to stand and stay silent during the ceremony.
The relief commander conducts a detailed white-glove inspection of the weapon, checking each part of the rifle once. Then, the relief commander and the relieving sentinel meet the retiring sentinel at the center of the matted path in front of the Tomb. All three salute the Unknowns who have been symbolically given the Medal of Honor. Then the relief commander orders the relieved sentinel, "Pass on your orders." The current sentinel commands, "Post and orders, remain as directed." The newly posted sentinel replies, "Orders acknowledged," and steps into position on the black mat. When the relief commander passes by, the new sentinel begins walking at a cadence of 90 steps per minute."
A very precise ritual for the lighting of the Flame is followed at every Games. It is lit from the sun's rays at the Temple of Hera in Olympia, in a traditional ceremony among the ruins of the home of the ancient Games.
After a short relay around Greece, the Flame is handed over to the new Host City at another ceremony in the Panathenaiko stadium in Athens.
The Flame is then delivered to the Host Country, where it is transferred from one Torchbearer to another, spreading the message of peace, unity and friendship. It ends its journey as the last Torchbearer lights the cauldron at the Olympic Games Opening Ceremony in the Olympic Stadium, marking the official start of the Games.
The Flame is extinguished on the final day of the Games, at the Closing Ceremony.
A very precise ritual for the lighting of the Flame is followed at every Games. It is lit from the sun's rays at the Temple of Hera in Olympia, in a traditional ceremony among the ruins of the home of the ancient Games.
After a short relay around Greece, the Flame is handed over to the new Host City at another ceremony in the Panathenaiko stadium in Athens.
The Flame is then delivered to the Host Country, where it is transferred from one Torchbearer to another, spreading the message of peace, unity and friendship. It ends its journey as the last Torchbearer lights the cauldron at the Olympic Games Opening Ceremony in the Olympic Stadium, marking the official start of the Games.
The Flame is extinguished on the final day of the Games, at the Closing Ceremony.
London, May 28 : Scientists have developed a biosensor chip that can be placed under the skin for a better monitoring of drug dosage.
“This is world’s first chip capable of measuring not just pH and temperature, but also metabolism-related molecules like glucose, lactate and...
Precise location has become so available, important and interesting.
These coordinates are in a residential neighborhood in Los Gatos, CA.
I have to say, I love micro demals and surface stuff as much as the next guy, and you and I can post them all day, but precise, clean, and calculated "basic" stuff will always give me a chubby because we all know that is what separates the haves from the have nots. A 14g 7/16 curved barbell court part of #isbodyjewelry. #piercingbymat #marcstattooing #scrantonmarcs #isneedles #piercing #bodymodification #bodypiercing #bodymod #bodymods #instagood #photooftheday
The precise age at which young Coopers hawks make their first flight is often hard to determine without a continuous watch, because for some days beforehand they spend part of their time on nearby perches, and afterwards they may return to the nest from time to time. They also fly prematurely if disturbed by a human or other predator. Young Coopers hawks continue to use the nest as a feeding platform and the adults take food items there. As the young become stronger on the wing they may also begin to range further from the nest of their own accord. Except when delivering prey, the adults tend to stay away from their young after they have left the nest, perhaps partly to avoid being continuously pestered for food. When hungry, the young Coopers hawks may become aggressive toward their parents, which may serve to drive the parents out on another hunt.