But there’s a danger in loving somebody to much,
and it’s bad when you know it’s your heart you can’t trust.
There’s a reason why people don’t stay where they are.
Baby, sometimes love just ain’t enough.
Now, I could never change you,
I don’t want to blame you.
Baby, you don’t have to take the fall
patti smith, “Sometimes Love Just Ain’t Enough”
truck “clock freight” (perhaps “freight” ~ “fright”/”afraid”/”fear”; “clock” ~ “time”) spotted outside of safeway grocery a week or two ago … after love and anger, fear means you’re very close to timelessness (song at 99 ranch sounds like “close to you” 1/11/2019) and
timelessness is “you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long” …
Jannie Pretend Play w/ Kids Make Up Toys & Dress Up as Cute Disney Princesses
(sounds like the opposite of fleetwood mac song landslide which describes how fear is change is time [which is “sensed” through the buddha’s noble truth] and fearless is unchanging is timelessness … “there’s nothing to fear/change but fear/change itself” franklin roosevelt … actually you’re fearing fear you don’t have to fear what’s not fear/fearful … “love actually” … it’s actually is the sensible noble truth of time trying to approach/become the insensible nobility of timelessness …
I took my love, and I took it down
I climbed a mountain, and I turned around
And I saw my reflection in the snow-covered hills
‘Til the landslide brought me down
Oh, mirror in the sky, what is love?
Can the child within my heart rise above?
Can I sail through the changin’ ocean tides?
Can I handle the seasons of my life?
Mm I don’t know, no uh uh I don’t know
Well, I’ve been afraid of changin’
‘Cause I built my life around you
But time makes you bolder
Children get older
And I’m getting older too, oh yes
I’m getting older too
So https://www.songfacts.com/facts/fleetwood-mac/landslide
This song is about a father-daughter relationship. Stevie wrote it on the guitar in about five minutes in Aspen, Colorado. She was surrounded by mountains and thinking, “Wow, all this snow could just come tumbling down around me and there is nothing I can do about it.” When she feels like this she just goes to a room and writes her thoughts down so she can read it and ponder what she has written.
Nicks said of this song: “My dad did have something to do with it, but he absolutely thinks that he was the whole complete reason it was ever written. I guess it was about September 1974, I was home at my dad and Mom’s house in Phoenix, and my father said, ‘You know, you really put a lot of time into this [her singing career], maybe you should give this six more months, and if you want to go back to school, we’ll pay for it. Basically you can do whatever you want and we’ll pay for it – I have wonderful parents, and I went, ‘cool, I can do that.’ Lindsey and I went up to Aspen, and we went to somebody’s incredible house, and they had a piano, and I had my guitar with me, and I went into their living room, looking out over the incredible Aspen skyway, and I wrote ‘Landslide.’ Three months later, Mick Fleetwood called. On New Year’s Eve, 1974, called and asked us to join Fleetwood Mac. So it was three months, I still had three more months to go to beat my six month goal that my dad gave me.”
Suggestion credit:
Mike – Mountlake Terrace, Washington – USA, for above 2
Nicks wrote this the night before her dad, who was the president of Greyhound Bus Lines, was operated on at the Mayo Clinic.
Suggestion credit:
Todd – Atlanta, GA
Lindsey and Stevie were recording as a duo using the name Buckingham-Nicks before they were asked to join Fleetwood Mac. They had already released an album and were planning to include this on their next one. When Stevie wrote “Landslide” and “Rhiannon,” Lindsey was on the road with the Everly Brothers backing them up on guitar.
Reflecting on this song in 2014, Nicks told the New York Times: “I wrote ‘Landslide’ in 1973, when I was 27, and I did already feel old in a lot of ways. I’d been working as a waitress and a cleaning lady for years. I was tired.”
Fleetwood Mac – Landslide (Official Music Video) “man must endure the going hence even as the coming hither. ripeness/chi’n/china is all” … “the more things change the more they remain the same”: “standing wave”: out of many changes/waves one unchanging remains … e pluribus unum … song “i am who i am; you are who you are” … bible “i am who/that i am” … “thu+’c khuy mo+’i bie^’t dde^m da`i; o+? la^u mo+’i bie^’t lo`ng ngu+o+`i co’ nha^n co’ lu+o+ng ta^m co’ dda.t/achieve “you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long” ddu+o+.c …
)
prof longo to to^nan: “let me bounce some idea off you” … : we are only “mirrors” (jannie play pretend above) for one another: you fright/fear because you cause/plan/think/act fright/fear for others …
Barney Theme Song [Best Original HQ]:p
to^nan (and family) only earn/learn/aim/love/plan/will/dream/wish/pray “you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long” so if you fear to^nan it is because you must have planned on (“trick or treat”) making to^nan fear you … “the tathagatas/buddhas are only teachers/catalysts/mirrors/security-blankets: you yourself must make the effort: work out your salvation with diligence” …
tv co dau 8 tuoi, like sivani, aunt cunda/kundamthe landlord got a chance (with mirror mirror) to see both sides now (song from both sides now)–her husband and his lover in the form of jagat and gauri–so she could make peace with him yet … likewise gauri got to see the other side that is anandi in the form of aunt kunda/cunda so gauri could make peace with anandi and yet … in tv series outlander below present day problems got a hint of their cause in the past specifically in past treatment of native american indians and so the problems could see perhaps the resolution …
O wad some Power the giftie gie us
To see oursels as ithers see us!
It wad frae mony a blunder free us,
An’ foolish notion:
What airs in dress an’ gait wad lea’e us,
An’ ev’n devotion!
Robert Burns, To A Louse – On Seeing One On A Lady’s Bonnet, At Church
the mirror is “deep” (since it can accommodate all things can mirror all things) and it is sort of vacuous, empty, “nothing” and passive (it only does “THIS arises; THAT arises”): you yourself must actively (e.g. by “providing” the ‘arising’ with an object/objective such as for example the objective/goal of “your living well and long arises; my living well and long arises” or “you’re ok/well; i’m ok/well”) be the “something” …
Summary[edit] Description: Laos Plain of Jars with Hmong Girls – site 1. Capture date: December 2005 Photographer: Oliver Spalt
truyen-co-tich-truyen-chum-vang-chum-ran from http://truyencotich.biz/truyen-co-tich-viet-nam/truyen-co-tich-truyen-chum-vang-chum-ran.html Tôi rất thích nhạc cảnh Thằng Bờm, vì tôi đem được vào màn ca vũ đó một ý nghĩa hơi khác với quan niệm của mọi người. Đó là sự trao đổi giữa một người giầu có nhưng không an nhàn với một chú bé an nhàn nhưng không đủ ăn. Khi Thằng Bờm và Phó Ông biết chia cho nhau cái có của mình, trao đổi cho nhau hạnh phúc thì cả hai đều sung sướng. Nhạc cảnh này được một nữ vũ sư người Mỹ dàn cảnh với những vũ sinh đóng vai trâu, bò, chim, cá và gỗ lim cùng múa hát với Thằng Bờm và Phú Ông. Với Trung Tâm THẾ GIỚI NGHỆ THUẬT, tôi có những nhạc cảnh như Truyện Tình Sơn Nữ, Chum Vàng, Mài Dao Dạy Vợ. Nhạc cảnh Chum Vàng cũng giống như nhạc cảnh Thằng Bờm, là một chuyện cổ tích bình dân do tôi phóng tác. …Có một đôi vợ chồng nghèo, làm nghề nông, suốt đời vất vả, lam lũ. Một hôm, chồng ra ruộng khoai (hay ruộng lúa), đang (cầy sâu hay) cuốc bẫm thì đào được một cái chum. Mở nắp chum ra, thấy chum đựng đầy vàng bạc châu báu. Người chồng bèn đậy nắp chum lại rồi để chum bên bờ ruộng. Về nhà khoe vợ là mình đào được cái chum vàng. Vợ hỏi : – Của trời cho, sao không khiêng chum vàng về ? Để đó, người ta khiêng đi còn gì ? Chồng đáp : – Nếu thật sự là của trời cho, thì tự nhiên chum vàng sẽ về nhà, chẳng đứa nào lấy được ! Đang lúc vợ chồng trò chuyện thì có hai thằng kẻ trộm ngồi rình ở ngoài cửa (hay dưới gầm giường), chúng nó nghe hết cả. Hai thằng chạy ra bờ ruộng thì quả nhiên thấy cái chum nằm đó. Chúng vội vàng khiêng cái chum về nhà và khi mở nắp chum ra thì chẳng thấy vàng bạc đâu cả, chỉ thấy trong chum toàn là rắn, rết ! Chúng sợ quá đem chum giấu ở một nơi. Sáng hôm sau, người chồng ra ruộng thì thấy mất cái chum. Khi về nhà, vợ hỏi : – Chum đâu ? Chồng đáp : – Trời lấy lại chum vàng rồi ! Hai kẻ trộm lại đã ngồi rình và nghe nói vậy, chúng bực quá, chạy đi khiêng cái chum đặt lại chỗ cũ, cho vợ chồng này sẽ bị rắn cắn. Hôm sau, chồng ra ruộng lại thấy cái chum, về nhà khoe vợ : – Trời cho lại cái chum vàng rồi. Vợ bảo : -Thế sao không khiêng về ? Chồng đáp : – Trời đã cho lại cái chum thì chum sẽ về nhà mình cho mà xem. Hai thằng kẻ trộm lại cũng ngồi rình và nghe nói vậy, chúng tức quá chạy đi khiêng cái chum đặt ngay trước sân nhà, cho vợ chồng này chết vì rắn cắn. Sáng hôm sau, vừa mở cửa ra sân thấy cái chum vàng nằm chình ình ngay đó, chồng bảo vợ : – Thấy chưa ? Ta nói có sai đâu ? Trời đã cho thì tự nhiên cái chum vàng sẽ bò về tận nhà mình ! Phạm Duy Hồi Ký Phạm Duy IV – Thời Hải Ngoại from http://vietmessenger.com/books/?action=print&title=hoikyphamduythoihaingoai&page=27
co dau 8 tuoi gauri suggest jagat to come to hoi nghi y te^’ quo^’c te^’ with her … hoi nghi dien hong … die^~m real name is dien dong … well, if you add her sister name die^.p ~ di.p ~ opportunity/spontaneity/timing to her other sister’s name ye^’n ~ ye^n ~ timelessness then you have the fearlessness/decision/choice which is actually no choice because of both coverage ~ bao ~ ba?o of die^~m (
belle or bella or beautiful woman: the sound of bells are used to “attract” attention just like the sa(‘c beauty prettyness of a beautiful woman is used to arrest/attract attention …
… attraction ~ love ~ lo ve^` … song “any love is good love …” … any conditional beauty/love is good beauty/love (In the United States, the Miranda warning is a type of notification customarily given by police to criminal suspects in police custody (or in a custodial interrogation) advising them of their right to silence; that is, their right to refuse to answer questions or provide information to law enforcement or other officials. These rights are often referred to as Miranda rights. The purpose of such notification is to preserve the admissibility of their statements made during custodial interrogation in later criminal proceedings.
A typical Miranda warning can read as follows:[citation needed]
You have the right to remain silent. Anything you say will be used against you in a court of law. You have the right to have an attorney. If you cannot afford one, one will be appointed to you by the court. With these rights in mind, are you still willing to talk with me about the charges against you?
The Miranda warning is part of a preventive criminal procedure rule that law enforcement are required to administer to protect an individual who is in custody and subject to direct questioning or its functional equivalent from a violation of his or her Fifth Amendment right against compelled self-incrimination.
MIRANDA
There’s nothing ill can dwell in such a temple.
If the ill spirit have so fair a house,
Good things will strive to dwell with ’t.
MIRANDA
A man as handsome as that can’t have anything evil in him. If the devil had such a beautiful house as his body, then good things would fight to live in it.
william shakespeare “the tempest”
“‘it’s all good/god’ and ‘in god we trust”” …) because (No force however great
can stretch a cord however fine
into an horizontal line
which is accurately straight.
william whewell
it’s sir isaac newton mathematical limit “‘bone’ of contention”/”‘meat’ for discussion”/illusion like a mechanical spring that seemingly can be compressed until it cannot be compressed any more or like a string that can seemingly be stretched until it cannot be stretched any more … all conditionals/choices/votes/deliberations/times leads to unchangeable [“unchageability” is “bi” of “từ bi hỷ xả”] unconditional/automatic/spontaneity/naturalness/choicelessness/timelessness of “you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long” … ) all conditional beauty/love eventually leads to the unconditional beauty/love of “you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long” … Chương 33: Cái đẹp không tàn hoại
Chỉ có một cái đẹp không bao giờ tàn hoại và không gây khổ đau: đó là lòng từ bi và tâm giải thoát. Từ bi là thứ tình thương không có điều kiện và không cần sự đền trả. Tâm giải thoát cũng là thứ tâm không thối chuyển, như con gà con một khi ra khỏi vỏ trứng rồi thì không còn chui trở lại nằm trong vỏ trứng nữa. Đã không còn lệ thuộc vào điều kiện cho nên cái đẹp của lòng từ bi và tâm giải thoát là cái đẹp chân thực, và niềm an lạc do cái đẹp ấy cống hiến cũng do đó mà là thứ an lạc chân thực. Này các vị khất sĩ, các vị hãy tinh tiến mà thực hiện cho được cái đẹp ấy.
Kaludayi và các vị khất sĩ có mặt đều rất sung sướng được nghe lời Bụt dạy.
tonan is reading about veche bell (discuss with father and to^nddi.nh the process of making decisions how circumstances change with time so that opinions/decisions change with time so that at the last minute the choices can seem like no choice [consider how abraham lincoln’s choice have to be different from the other two choices {because of entropy or the original sin of creating a world of souls/uniquesnesses/differences instead of a point-like singularity} like between a rock and a hard place so that his choice ended up having being “framed” by the other past historical choices to be the “middle path” choice and his choice in turn goes on to “frame” future choices in william riker’s “the art of political manipulations”; “edge” ~ “limit” the “key to the kingdom” is love … song “as long as i know how to [conditionally or unconditionally] love [“you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long”] i will survive …” …
sensible time attempting to describe/approach insensible timelessness or infinity/eternity: sir isaac newton idea of a mathematical limit and hegel’s anti-thesis and thesis leading to synthesis
Influences on Karl Marx are generally thought to have been derived from three sources [generally they are reactions to judeo-christianity (which are reactions to {i.e. differences from} greeko-roman) again because of the babylonia of original sin of creating a world of souls/uniquenesses/differences instead of a point-like singularity: lutheran, protestant, anglican church, etc. and of course science: each generation children attempting to be different or make a difference from their parent’s generation
The Times They Are A Changin Bob Dylan @ the White House Live
Come gather ’round people
Wherever you roam
see “gathering” to moscow and gathering by veche bells and gathering by chinese bronzes below … also,
The Sanskrit term Upaniṣad (from upa “by” and ni-ṣad “sit down”)[28] translates to “sitting down near”, referring to the student sitting down near the teacher while receiving spiritual knowledge.[29] Other dictionary meanings include “esoteric doctrine” and “secret doctrine”. Monier-Williams‘ Sanskrit Dictionary notes – “According to native authorities, Upanishad means setting to rest ignorance by revealing the knowledge of the supreme spirit.”[30]
Adi Shankaracharya explains in his commentary on the Kaṭha and Brihadaranyaka Upanishad that the word means Ātmavidyā, that is, “knowledge of the self“, or Brahmavidyā “knowledge of Brahma”. The word appears in the verses of many Upanishads, such as the fourth verse of the 13th volume in first chapter of the Chandogya Upanishad. Max Müller as well as Paul Deussen translate the word Upanishad in these verses as “secret doctrine”,[31][32] Robert Hume translates it as “mystic meaning”,[33] while Patrick Olivelle translates it as “hidden connections”.[34]
The authorship of most Upanishads is uncertain and unknown. Radhakrishnan states, “almost all the early literature of India was anonymous, we do not know the names of the authors of the Upanishads”.[35] The ancient Upanishads are embedded in the Vedas, the oldest of Hinduism’s religious scriptures, which some traditionally consider to be apauruṣeya, which means “not of a man, superhuman”[36] and “impersonal, authorless”.[37][38][39] The Vedic texts assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.[40]
The various philosophical theories in the early Upanishads have been attributed to famous sages such as Yajnavalkya, Uddalaka Aruni, Shvetaketu, Shandilya, Aitareya, Balaki, Pippalada, and Sanatkumara.[35][41]Women, such as Maitreyi and Gargi participate in the dialogues and are also credited in the early Upanishads.[42] There are some exceptions to the anonymous tradition of the Upanishads. The Shvetashvatara Upanishad, for example, includes closing credits to sage Shvetashvatara, and he is considered the author of the Upanishad.[43]
Many scholars believe that early Upanishads were interpolated[44] and expanded over time.
The Sanskrit term Upaniṣad (from upa “by” and ni-ṣad “sit down”)[28] translates to “sitting down near”, referring to the student sitting down near the teacher while receiving spiritual knowledge.[29] Other dictionary meanings include “esoteric doctrine” and “secret doctrine”. Monier-Williams‘ Sanskrit Dictionary notes – “According to native authorities, Upanishad means setting to rest ignorance by revealing the knowledge of the supreme spirit.”[30]
Adi Shankaracharya explains in his commentary on the Kaṭha and Brihadaranyaka Upanishad that the word means Ātmavidyā, that is, “knowledge of the self“, or Brahmavidyā “knowledge of Brahma”. The word appears in the verses of many Upanishads, such as the fourth verse of the 13th volume in first chapter of the Chandogya Upanishad. Max Müller as well as Paul Deussen translate the word Upanishad in these verses as “secret doctrine”,[31][32] Robert Hume translates it as “mystic meaning”,[33] while Patrick Olivelle translates it as “hidden connections”.[34]
The authorship of most Upanishads is uncertain and unknown. Radhakrishnan states, “almost all the early literature of India was anonymous, we do not know the names of the authors of the Upanishads”.[35] The ancient Upanishads are embedded in the Vedas, the oldest of Hinduism’s religious scriptures, which some traditionally consider to be apauruṣeya, which means “not of a man, superhuman”[36] and “impersonal, authorless”.[37][38][39] The Vedic texts assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.[40]
The various philosophical theories in the early Upanishads have been attributed to famous sages such as Yajnavalkya, Uddalaka Aruni, Shvetaketu, Shandilya, Aitareya, Balaki, Pippalada, and Sanatkumara.[35][41]Women, such as Maitreyi and Gargi participate in the dialogues and are also credited in the early Upanishads.[42] There are some exceptions to the anonymous tradition of the Upanishads. The Shvetashvatara Upanishad, for example, includes closing credits to sage Shvetashvatara, and he is considered the author of the Upanishad.[43]
Many scholars believe that early Upanishads were interpolated[44] and expanded over time.
father wants to^nan to give to^nddu+’c this book (perhaps for completeness King James Bible Matthew 4:4
But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.) but it came too late when to^nddu+’c was visting california this past christmas for lack of fund … maybe to^nan will send it later …
đăng 05:10, 8 thg 6, 2013 bởi Lỗ Bình Sơn [ đã cập nhật 03:17, 21 thg 8, 2015 ]
1
2
3
4
人之初，性本善；
性相近，習相遠。
苟不教，性乃遷；
教之道，貴以專。
Nhân chi sơ, tính bổn thiện;
Tính tương cận, tập tương viễn.
Cẩu bất giáo, tính nãi thiên;
Giáo chi đạo, quý dĩ chuyên.
Người ta lúc đầu vốn có cái tính tốt lành
Tính ấy gần giống nhau nhưng do thói tục mà khác nhau
Nếu không dạy thì cái tính ấy thay đổi.
Cách giáo dục là lấy chuyên làm trọng.
Phàm con người ta mới sinh ra đều có cái bản tánh tốt lành. Vì cái tánh lành ấy giống nhau nên giúp họ gần nhau; nhưng khi lớn lên, hòa nhập với xã hội, nhiễm nhiều thói tục ở đời khiến cho tính tình của họ khác đi và thành ra xa nhau. Nếu như con người ta chẳng được giáo dục, dạy dỗ thì tánh lành thuở ban đầu ấy sẽ trở nên thay đổi tùy theo môi trường mà họ tiếp xúc. Về đường lối giáo dục, dạy dỗ con cái thì lấy đức chuyên làm trọng.
Feuerbach [turned the bible “and god created man in His image …” upside down] argued that God is really a creation of man and that the qualities people attribute to God are really qualities of humanity. Accordingly, Marx argued that it is the material world that is real and that our ideas of it are consequences, not causes, of the world. Thus, like Hegel and other philosophers, Marx distinguished between appearances and reality. However, he did not believe that the material world hides from us the real world of the ideal; on the contrary, he thought that historically and socially specific ideology prevented people from seeing the material conditions of their lives clearly.
The Bodhisattva of Compassion,
when he meditated deeply,
saw the emptiness of all five skandhas
and sundered the bonds that caused him suffering.
Here then,
form is no other than emptiness,
emptiness no other than form.
Form is only emptiness,
emptiness only form.
Feeling, thought and choice,
consciousness itself,
are the same as this.
All things are the primal void,
which is not born or destroyed,
nor is it stained or pure,
nor does it wax or wane.
So, in emptiness, no form,
no feeling, thought or choice,
nor is there consciousness.
No eye, ear, nose, tongue, body, mind.
No colour, sound, smell,
taste, touch or what the mind takes hold of,
nor even act of sensing.
No ignorance nor all that comes of it,
no withering, no death,
no end of them.
Nor is there pain, or cause of pain,
or cease in pain,
or noble path to lead from pain,
nor even wisdom to attain.
Attainment too is emptiness!
So know that the Bodhisattva,
holding to nothing whatever
but dwelling in prajna wisdom,
is freed from delusive hindrance,
rid of the fears bred by it,
and reaches clearest Nirvana.
All Buddhas of past and present,
Buddhas of future time,
Using this prajna wisdom
Attain full and perfect enlightenment.
Hear then the great dharani,
the radiant peerless mantra,
the prajnaparamita
whose words allay all pain,
hear and believe its truth!
Gate Gate Paragate Parasamgate Bodhi Svaha;
the “unreal” insensible pendulum wave formed by playing connecting the dots with the “real” non-connected/un-connected independent uncoupled pendula is actually the bridge that might allow one pendulum to sensibly “sense” {“feeling, thought, choice, consciousness etc.” in the prajnaparamita”}, or make sense of, the other pendula …
Pendulum Waves
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Harvard Natural Sciences Lecture Demonstrations
Published on Jun 9, 2010
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Fifteen uncoupled simple pendulums of monotonically increasing lengths dance together to produce visual traveling waves, standing waves, beating, and (seemingly) random motion.
The period of one complete cycle of the dance is 60 seconds. The length of the longest pendulum has been adjusted so that it executes 51 oscillations in this 60 second period. The length of each successive shorter pendulum is carefully adjusted so that it executes one additional oscillation in this period. Thus, the 15th pendulum (shortest) undergoes 65 oscillations.
Our apparatus was built from a design published by Richard Berg [Am J Phys 59(2), 186-187 (1991)] at the University of Maryland. The particular apparatus shown here was built by our own Nils Sorensen.
9iframe width=”560″ height=”315″ src=”https://www.youtube.com/embed/enMSwz5BWGo” frameborder=”0″ allow=”accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture” allowfullscreen)(/iframe) How Indians Build Canoes ( 1946 in Color )
it’s different from the “simple” dugout canoe of he pacific northwest indians …
(iframe width=”560″ height=”315″ src=”https://www.youtube.com/embed/R_HOla2FjFE” frameborder=”0″ allow=”accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture” allowfullscreen)(/iframe) 1-Introduction – NW Coast Indian Canoe Project
but is comparable to the eskimo inuit nanook kayak
(iframe width=”560″ height=”315″ src=”https://www.youtube.com/embed/tKbwNdes0SY” frameborder=”0″ allow=”accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture” allowfullscreen)(/iframe) Tuktu- 2- The Big Kayak (how to build a kayak out of driftwood)
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1491 new revelations about America before Columbus by Charles c mann
some people have suggested that the times were such that the revolutions in france and ina america against england and the subsequent declarations of independence and constitutions have substances that are familiar/similar to the iroquois confederacy constitution …
The Iroquois (/ˈɪrəkwɔɪ/ or /ˈɪrəkwɑː/) or Haudenosaunee (/ˈhoʊdənoʊˈʃoʊni/)[1] (People of the Longhouse) are a historically powerful northeast Native Americanconfederacy. They were known during the colonial years to the French as the Iroquois League, and later as the Iroquois Confederacy, and to the English as the Five Nations, comprising the Mohawk, Onondaga, Oneida, Cayuga, and Seneca. After 1722, they accepted the Tuscarora people from the Southeast into their confederacy and became known as the Six Nations.
The Iroquois have absorbed many other peoples [like columbus and european immigrant/colonists and other immigrants/refugees from the rest of the world like vietnamese refugees and boat peoples
kink.com public disgrace yoha
] into their tribes as a result of warfare, adoption of captives, and by offering shelter to displaced peoples. Culturally all are considered members of the clans and tribes into which they are adopted by families.
The historic St. Lawrence Iroquoians, Wyandot (Huron), Erie, and Susquehannock, all independent peoples, also spoke Iroquoian languages. In the larger sense of linguistic families, they are often considered Iroquoian peoples because of their similar languages and cultures, all culturally and linguistically descended from the Proto-Iroquoian people and language; however, they were traditionally enemies of the nations in the Iroquois League.[2] In addition, Cherokeeis an Iroquoian language. The Cherokee people are believed to have migrated south from the Great Lakes area in ancient times, settling in the backcountry of the Southeast United States, including what is now Tennessee.
The most common name for the confederacy, Iroquois, is of somewhat obscure origin. The first time it appears in writing is in the account of Samuel de Champlain of his journey to Tadoussac in 1603, where it occurs as “Irocois”.[3] Other spellings appearing in the earliest sources include “Erocoise”, “Hiroquois”, “Hyroquoise”, “Irecoies”, “Iriquois”, “Iroquaes”, “Irroquois”, and “Yroquois”, as the French transliterated the term into their own phonetic system.[4] In the French spoken at the time, this would have been pronounced as [irokwe] or [irokwɛ].[5] Over the years, several competing theories have been proposed for this name’s ultimate origin—the earliest such proposal is by the Jesuit priest Pierre François Xavier de Charlevoix, who wrote in 1744:
The name Iroquois is purely French, and is formed from the [Iroquoian-language] term Hiro or Hero, which means I have said—with which these Indians close all their addresses, as the Latins did of old with their dixi—and of Koué, which is a cry sometimes of sadness, when it is prolonged, and sometimes of joy, when it is pronounced shorter.[6]
…
Formation of the League
Iroquois painting of Tadodaho receiving two Mohawk chiefs
The Iroquois League was established prior to European contact, with the banding together of five of the many Iroquoian peoples who had emerged south of the Great Lakes.[38][a] Reliable sources link the origins of the Iroquois confederacy to 1142 and an agricultural shift when corn was adopted as a staple crop.[39] Many archaeologists and anthropologists believe that the League was formed about 1450.[40][41] Arguments have been made for an earlier date.[note1 1] One theory argues that the League formed shortly after a solar eclipse on August 31, 1142, an event thought to be expressed in oral tradition about the League’s origins.[42][43][44] They subsequently created a highly egalitarian society. One British colonial administrator declared in 1749 that the Iroquois had “such absolute Notions of Liberty that they allow no Kind of Superiority of one over another, and banish all Servitude from their Territories.”[45]
Anthropologist Dean Snow argues that the archaeological evidence does not support a date earlier than 1450. He has said that recent claims for a much earlier date “may be for contemporary political purposes”.[46]:p.231 In contrast, other scholars note that at the time when anthropological studies were made, researchers consulted only male informants, although the Iroquois people had distinct oral traditions held by males and females. Thus half of the historical story, that told by women, was lost.[47] For this reason, origin tales tend to emphasize Deganawidah and Hiawatha, while the role of Jigonsaseh largely remains unknown because this part of the oral history was held by women.[47]
According to oral traditions, the League was formed through the efforts of two men and one woman. They were Dekanawida, sometimes known as the Great Peacemaker, Hiawatha, and Jigonhsasee, known as the Mother of Nations, whose home acted as a sort of United Nations. They brought the Peacemaker’s message, known as the Great Law of Peace, to the squabbling Iroquoian nations, who were fighting, raiding and feuding with one another and other tribes, both Algonkian and Iroquoian. Five nations originally joined as the League, giving rise to the many historic references to Five Nations of the Iroquois[b] or as often, just The Five Nations.[38]With the addition of the southern Tuscarora in the 18th century, these original five tribes are the ones that still compose the Haudenosaunee in the early 21st century: the Mohawk, Onondaga, Oneida, Cayuga, and Seneca.
Other Iroquoian-language peoples,[48] including the populous Wyandot (Huron), with related social organization and cultures, became extinct as tribes as a result of disease and war.[c] They did not join the League when invited[d] and were much reduced after the Beaver Wars and high mortality from Eurasian infectious diseases. While the First Nations and Native Americans sometimes tried to remain neutral in the various colonial frontier wars, some also allied with one nation or another, through the French and Indian War. The Six Nations were split in their alliances between the French and British in that war, the North American front of the Seven Years’ War. In warfare the tribes were decentralized, and often bands acted independently.
According to legend, an evil Onondaga chieftain named Tadodaho was the last converted to the ways of peace by The Great Peacemaker and Hiawatha. He was offered the position as the titular chair of the League’s Council, representing the unity of all nations of the League.[49] This is said to have occurred at Onondaga Lakenear present-day Syracuse, New York. The title Tadodaho is still used for the League’s chair, the fiftieth chief who sits with the Onondaga in council.
With the formation of the League, internal conflicts were minimized. The council of fifty thereafter ruled on disputes, seeking consensus in their decisions.[38] Raids within the member tribes ended, and they directed warfare against competitors. This allowed the Iroquois to increase in numbers while their rivals declined.[38] The political cohesion of the Iroquois rapidly became one of the strongest forces in 17th- and 18th-century northeastern North America. The confederacy did not speak for all five tribes, which continued to act independently. But about 1678,[38] the council exerted more power in negotiations with the colonial governments of Pennsylvania and New York.[38] Thereafter, the editors of American Heritage write the Iroquois became very adroit at playing the French off against the British,[38] as individual tribes had played the Swedes, Dutch, and English.[38] The editors of American Heritage magazine suggest the Iroquois spokesmen were as politically sophisticated as many a modern politician.[38]
As has been noted above, other Iroquoian-language peoples were encountered by early European colonists. While the tribes raided each other, they also traded with the members of the Iroquois who were nearby.[38] The explorer Robert La Salle in the 17th century identified the Mosopelea as among the Ohio Valley peoples defeated by the Iroquois in the early 1670s.[50] The Erie and peoples of the upper Allegheny valley declined earlier during the Beaver Wars. By 1676 the Susquehannock[e] were known to be broken as a power from the effects of three years of epidemic disease, war with the Iroquois, and frontier battles, as settlers took advantage of the weakened tribe.[38]
According to one theory of early Iroquois history, after becoming united in the League, the Iroquois invaded the Ohio River Valley in the territories that would become the eastern Ohio Country down as far as present-day Kentucky to seek additional hunting grounds. They displaced about 1200 Siouan-speaking tribepeople of the Ohio River valley, such as the Quapaw (Akansea), Ofo (Mosopelea), and Tutelo and other closely related tribes out of the region. These tribes migrated to regions around the Mississippi River and the piedmont regions of the east coast.[51]
Expansion
) suggestive of commonality with people near viking area (i.e. novgorod< lithuania) … yet russia did practically “give away” Alaska … and likewise france did also its stake (louisiana) in america leaving captain john smith (joseph conrad’s heart of darkness and Frances ford coppola’s apocalypse now) and Pocahontas remain …
Recognizable for its crack, the Liberty Bell remains significant today for its message of liberty. NPS photo The Liberty Bell bears a timeless message: “Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof” Go beyond the iconic crack to learn how this State House bell was transformed into an extraordinary symbol. Abolitionists, women’s suffrage advocates and Civil Rights leaders took inspiration from the inscription on this bell. Plan your visit to the Liberty Bell Center to allow time to view the exhibits, see the film, and gaze upon the famous cracked bell. No tickets are required and hours vary seasonally. From Signal to Symbol The State House bell, now known as the Liberty Bell, rang in the tower of the Pennsylvania State House. Today, we call that building Independence Hall. Speaker of the Pennsylvania Assembly Isaac Norris first ordered a bell for the bell tower in 1751 from the Whitechapel Foundry in London. That bell cracked on the first test ring. Local metalworkers John Pass and John Stow melted down that bell and cast a new one right here in Philadelphia. It’s this bell that would ring to call lawmakers to their meetings and the townspeople together to hear the reading of the news. Benjamin Franklin wrote to Catherine Ray in 1755, “Adieu, the Bell rings, and I must go among the Grave ones and talk Politicks.” It’s not until the 1830’s that the old State House bell would begin to take on significance as a symbol of liberty. Listen to the story of the Liberty Bell in this audio podcast. The Crack No one recorded when or why the Liberty Bell first cracked, but the most likely explanation is that a narrow split developed in the early 1840’s after nearly 90 years of hard use. In 1846, when the city decided to repair the bell prior to George Washington’s birthday holiday (February 23), metal workers widened the thin crack to prevent its farther spread and restore the tone of the bell using a technique called “stop drilling”. The wide “crack” in the Liberty Bell is actually the repair job! Look carefully and you’ll see over 40 drill bit marks in that wide “crack”. But, the repair was not successful. The Public Ledger newspaper reported that the repair failed when another fissure developed. This second crack, running from the abbreviation for “Philadelphia” up through the word “Liberty”, silenced the bell forever. No one living today has heard the bell ring freely with its clapper, but computer modeling provides some clues into the sound of the Liberty Bell. The Inscription The Liberty Bell’s inscription is from Leviticus 25:10: “Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof.” This Old Testament verse refers to the “Jubilee”, or the instructions to the Israelites to return property and free slaves every 50 years. Speaker of the Pennsylvania Assembly Isaac Norris chose this inscription for the State House bell in 1751, possibly to commemorate the 50th anniversary of William Penn’s 1701 Charter of Privileges which granted religious liberties and political self-government to the people of Pennsylvania. The inscription of liberty on the State House bell (now known as the Liberty Bell) went unnoticed during the Revolutionary War. After the war, abolitionists seeking to end slavery in America were inspired by the bell’s message. The Meaning The State House bell became a herald of liberty in the 19th century. “Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof,” the bell’s inscription, provided a rallying cry for abolitionists wishing to end slavery. The Anti-Slavery Record, an abolitionist publication, first referred to the bell as the Liberty Bell in 1835, but that name was not widely adopted until years later. Millions of Americans became familiar with the bell in popular culture through George Lippard’s 1847 fictional story “Ring, Grandfather, Ring”, when the bell came to symbolize pride in a new nation. Beginning in the late 1800s, the Liberty Bell traveled across the country for display at expositions and fairs, stopping in towns small and large along the way. For a nation recovering from wounds of the Civil War, the bell served to remind Americans of a time when they fought together for independence. Movements from Women’s Suffrage to Civil Rights embraced the Liberty Bell for both protest and celebration. Pennsylvania suffragists commissioned a replica of the Liberty Bell. Their “Justice Bell” traveled across Pennsylvania in 1915 to encourage support for women’s voting rights legislation. It then sat chained in silence until the passage of the 19th Amendment in 1920. Now a worldwide symbol, the bell’s message of liberty remains just as relevant and powerful today: “Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof” Bell Facts The two lines of text around the top of the bell include the inscription of liberty, and information about who ordered the bell (Pennsylvania Assembly) and why (to go in their State House): Proclaim LIBERTY throughout all the Land unto all the Inhabitants thereof Lev. XXV X By Order of the ASSEMBLY of the Province of PENSYLVANIA [sic] for the State House in Philada The information on the face of the bell tells us who cast the bell (John Pass and John Stow), where (Philadelphia) and when (1753): Pass and Stow Philada MDCCLIII The bell weighed 2,080 lbs. at order. It is made of bronze. It’s 70% copper, 25% tin and contains small amounts of lead, gold, arsenic, silver, and zinc. The bell’s wooden yoke is American elm, but there is no proof that it is the original yoke for this bell. While there is evidence that the bell rang to mark the Stamp Act tax and its repeal, there is no evidence that the bell rang on July 4 or 8, 1776.Tradition attributes the start of bell production in Valday to the crash of the veche Novgorod bell there at the end of the XV century. According to the legend famous yamschitsky Valday bells were born of its chips… …In 1478 the veche Novgorod bell, that used to summon the city assembly (or veche), was ordered to be taken from the Sofia belfry and sent to Moscow by Tsar Ivan the Third so that it sounded in harmony with all Russian bells and did not preach freedom any more. But the Novgorod bell never reached the capital. On one of the slopes of the Valday hills the sledge, which was carrying a bell, rolled down and the frightened horses raced at a gallop, the bell fell from the cart, and having fallen into a ravine, shattered. Countless pieces turned into small bells. Local residents picked them and began to cast their own bells in its model, carrying the glory of Novgorod freemen around the world… Another popular belief (and there are many) refers the beginning of a bell cast in Valday to the XVII century. In 1656 the Sovereign’s master Alexander Grigoriev molded Nikon bell in Iversky Monastery. The rest of the cast bronze the master gave to the citizens, who had helped him. Since then, they say, the bells have been cast in Valday… Yamschitsky bells were necessary in the main, very busy road of Russia — Moscow – Petersburg tract. The center of their production originated in Valday, that was located in the middle of the way. Local craftsmen had long been famous for blacksmith products – in the smithy they began to cast first Valday bells. Valday is generally recognized to be the first center of casting of yamschitsky bells. The technology of their production differs from casting of church bells and was first developed in Russia, thus a yamschitsky bell (and especially the Valday one) is exclusively Russian, national phenomenon. Slobodskoy of Vyatka province, the city of Tyumen, Kasimov of Ryazan province, Purekh village of Nizhny Novgorod province and other cities began to cast yamschitsky bells by the example of Valday. Yamschitsky bell was a signaling tool, that determined the safety of movement, as well as a musical instrument, that accompanied the singing of the driver. The bell ordained the rhythm of movement of horses, hurrying them up or giving the opportunity to rest in a measured step. The bell informed about a forthcoming carriage and performed another set of functions, which brightened the difficult travel conditions of Russian roads. Over the years the Valday bell workshops turned into plants, but after the October Revolution they ceased to exist. As time passed people kept believing that they could have a Valday bell made from a chip of the veche Novgorod bell, and its fragments scattered under the Valday hills were enough for everyone, its glory and power was enough for everyone. Nowadays the Gift of Valday – Valday bells – are produced at the Novgorod plant of metalwork Olevs in memory of the ancient Novgorod land and the legendary veche bell. You can buy a Valday bell in the Red Izba tourist information center (5 Sennaya square): Polished souvenir bells (cast bronze) – from 120 rubles Polished and blackened engraved bells – from 260 rubles Bells with handle heart – from 500 rublesVithya Venkatachalam Vithya Venkatachalam saved to PongalCow decorated for Mattu Pongal
Bronzes (simplified Chinese: 青铜器; traditional Chinese: 青銅器; pinyin: qīng tóng qì; Wade–Giles: ch’ing t’ong ch’i) are some of the most important pieces of ancient Chinese art, warranting an entire separate catalogue in the Imperial art collections. The Chinese Bronze Age began in the Xia Dynasty (ca. 2070 – ca. 1600 BC), and bronze ritual containers form the bulk of collections of Chinese antiquities, reaching its zenith during the Shang Dynasty (1600–1046 BC) and the early part of the Zhou Dynasty (1045–256 BC).
The majority of surviving Chinese ancient bronze artefacts are ritual forms rather than their equivalents made for practical use, either as tools or weapons. Weapons like daggers and axes had a sacrificial meaning, symbolizing the heavenly power of the ruler. The strong religious associations of bronze objects brought up a great number of vessel types and shapes which became regarded as classic and totemic and were copied, often in other media such as Chinese porcelain, throughout subsequent periods of Chinese art.
The ritual books of old China minutely describe who was allowed to use what kinds of sacrificial vessels and how much. The king of Zhou used 9 dings and 8 gui vessels, a duke was allowed to use 7 dings and 6 guis, a baron could use 5 dings and 3 guis, a nobleman was allowed to use 3 dings and 2 guis. Turning to actual archaeological finds, the tomb of Fu Hao, an unusually powerful Shang queen, contained her set of ritual vessels, numbering over two hundred, which are also far larger than the twenty-four vessels in the tomb of a contemporary nobleman. Her higher status would have been clear not only to her contemporaries, but also, it was believed, to her ancestors and other spirits.[5]Many of the pieces were cast with inscriptions using the posthumous form of her name, indicating there were made especially for burial in the tomb.[6]
Metallurgy and origin
The origin of the ores or metals use for Shang and other early chinese bronze is a current (2018) topic of research. As with other early civilisations (Egypt, Mesopotamia, Indus) the Shang period development was centered on river valleys, and driven in part by the introduction of intensive agriculture – in China such areas lacked ore deposits and required the import of metallurgical material. Typical Shang period bronzes contain over 2% lead, unlike contemporary coppers of the Eurasian Steppe. Analysis of the ore/metals origins has been based on lead content and trace isotope analysis.[7] In the case of Shang period bronzes, various sites, from early to late Shang period, numerous samples of the bronze alloy are characterized by high radiogenicLead isotope content (derived from both uranium and thorium decay), unlike most known native Chinese lead ores. Potential speculative sources of the ore include Qinling, middle to lower Yangtze area, and south-west china; the possibility that ore or metal was imported from Africa in this period has been proposed, based on potential isotopic matches, but challenged and rejected by other researchers. Pre-Shang (Erlitou culture) bronzes do not contain the radiogenic lead isotopes.[7]
Classification of pieces in the Imperial collection
The appreciation, creation and collection of Chinese bronzes as pieces of art and not as ritual items began in the Song dynasty and reached its zenith in the Qing dynasty during the reign of the Qianlong Emperor, whose massive collection is recorded in the catalogues known as the Xiqing gujian (西清古鑑) and the Xiqing jijian (西清繼鑑). Within those two catalogues, the bronzeware is categorized according to use:
Sacrificial vessels (祭器, jìqì),
Wine vessels (酒器, jiǔqì),
Food vessels (食器, shíqì),
Water vessels (水器, shuǐqì),
Musical instruments (樂器, yuèqì),
Weapons (兵器, bīngqì),
Measuring containers (量器, liángqì),
Ancient money (錢幣, qiánbì), and
Miscellaneous (雜器, záqì).
The most highly prized are generally the sacrificial and wine vessels, which form the majority of most collections. Often these vessels are elaborately decorated with taotie designs.
Sacrificial vessels
Dǐng (鼎) Sacrificial vessel (祭器), originally a cauldron for cooking and storing meat (食器). The Shang prototype has a round bowl, wider than it is tall, set on three legs (足); there are two short handles on each side (耳). Later examples became larger and larger and were considered a measure of power. It is considered the single most important class of Chinese bronzeware in terms of its cultural importance. There is a variation called a fāngdǐng (方鼎) which has a square bowl and four legs at each corner. There exist rare forms with lids. 西清古鑒 contains over two hundred examples, and this is the most highly regarded of all Chinese bronzes.
Dòu (豆): Sacrificial vessel (祭器) that was originally a food vessel. Flat, covered bowl on a long stem.
Fǔ (簠): Rectangular dish, triangular in vertical cross-section. Always with a lid shaped like the dish.
Zūn (尊 or 樽 or 鐏): Wine vessel and sacrificial vessel (器為盛酒亦祭用也). Tall cylindrical wine cup, with no handles or legs. The mouth is usually slightly broader than the body. In the late Zhōu (周) dynasty, this type of vessel became exceedingly elaborate, often taking the shape of animals and abandoning the traditional shape. These later types are distinguished from gōng (觥) by retaining a small, roughly circular mouth. This type of vessel forms the second largest group of objects in the Xiqing gujian, after the dǐng (鼎).
Zǔ (俎): Flat rectangular platform with square legs at each corner. Not represented in the Xiqing gujian.
Yí (彝): Sacrificial vessel. Two forms: A. Large squat round pot with two handles; B. Tall box-like container, the base narrower than the mouth with a roof-like lid. Later became a generic name for all sacrificial vessels.
Later zun in the shape of an ox
Wine vessels
Gōng (觥, not pronounced guāng): Wine vessel often elongated and carved in the shape of an animal. There is always a cover and the mouth of the vessel usually covers the length of the vessel. This is not a classification used in the Xiqing gujian; objects of this type are classed under 匜 (Yi (vessel)).
Gū (觚): Tall wine cup with no handles, the mouth larger than its base.
Hé (盉): A wine vessel shaped like a tea pot with three legs. It has a handle (pàn 鋬) and a straight spout that points diagonally upwards.
Jiǎ (斝): A cauldron for warming wine. Like a dǐng (鼎) except the body is taller than it is broad, and it may have two sticks (柱) sticking straight up from the brim, acting as handles.
Jué (角, not pronounced jiǎo): A wine cup similar to a 爵, except the spout and brim extension are identical and there is a cover.
Jué (爵): A wine cup with three legs, a spout (流) with a pointed brim extension (尾) diametrically opposite, plus a handle (鋬).
Léi (罍): Vessel for wine with a round body, a neck, a cover and a handle on either side of the mouth.
Lì (鬲): Cauldron with three legs. Similar to a dǐng (鼎) except the legs blend into the body or have large swellings on top.
Zhī (卮/巵/梔): Wine vessel, and also a measuring container. Like a píng(瓶), except shorter and broader.
Zhōng (鍾): A wine vessel with no handles.
Zun (尊/樽/鐏): Wine vessel and sacrificial vessel (器為盛酒亦祭用也). Tall cylindrical wine cup, with no handles or legs. The mouth is usually slightly broader than the body. In the late Zhou Dynasty, this type of vessel became exceedingly elaborate, often taking the shape of animals and abandoning the traditional shape. These later types are distinguished from gōng (觥) by retaining a small, roughly circular mouth. This type of vessel forms the second largest group of objects in the Xiqing gujian, after the dǐng (鼎).
Food vessels
Covered Food Container (dou), 6th Century B.C.[9] The Walters Art Museum.
Duì (敦, not pronounced dūn): Spherical dish with a cover to protect its contents from dust and other contaminants.
Pán (盤): Round curved dish for food. May have no legs, or it may have three or four short legs.
Yǒu (卣): Covered pot with a single looping handle attached on opposite sides of the mouth of the vessel.
Zèng (甑): A rice pot; referred to as a 腹 fu4 in Xiqing gujian. Has no separate category in 西清古鑑: see yǎn (甗).
Water vessels
Bù (瓿): see pǒu (瓿)
Dǒu 斗: Scoop. Tall bowl with a long handle.
Móu (鍪): A vase with two handles. Vessels of this type are classed as hú (壺) in the Xiqing gujian.
Píng (瓶): Tall vase with a long slender neck opening up to a narrow mouth.
Pǒu (瓿, pronounced bù in China): A small bronze wèng (甕).
Wèng (瓮 or 甕): Round mouthed, round bellied jar with no foot for holding water or wine. Now commonly used to hold ashes.
Yàndī (硯滴): Water container for an ink stone; often in the shape of an animal with a long thin dropper to control the amount of water dispensed.
Yí (匜): A bowl or ewer with a spout; May be elaborately shaped like an animal.
Yú (盂): Basin for water. May have up to four decorative handles around the edge; no brim.
Zhì (觶): Broad-mouthed vase, similar in shape to a hú (壺), but with no handles.
Zhōng (盅): Small cup with no handles. Not represented in Xiqing gujian.
Musical instruments
Bó (鈸): Cymbals. Not represented in the Xiqing gujian. See náo (鐃).
Gǔ (鼓): A drum.
Líng (鈴): A small bell (as might be hung from ribbons). This item is not represented in Xiqing gujian.
Náo (鐃): Cymbals. Not represented in Xiqing gujian. See also bó (鈸).
Zhōng (鐘): A large bell, as might stand in a tower.
Weapons
Duì (鐓, not pronounced dūn): Bronze decoration for the end of a spear or halberd handle; often with an animal motif.
Jiàn (劍): A sword. There are only three examples in Xiqing gujian.
Nǔjī (弩機): Crossbow mechanism. There are only two examples in the Xiqing gujian.
Pī (鈹): A type of sword.
Zú (鏃): An arrow head.
Measuring containers
Zhī (卮 or 巵 or 梔): A wine vessel and also a measuring container. Like a píng (瓶), except shorter and broader.
Ancient money
Bù (布) or bùwén (布文): Ancient money (錢幣). Rectangular with two legs and a head. Type of qián (錢)
Fúyìnqián (符印錢): Taoist amulet minted in the shape of a yuán (圓), usually with an incantation on the obverse and picture on the reverse.
Qián (錢): Ancient money (錢幣). Well represented in 西清古鑑; occurs in three types: 布, 刀, 圓(元) q.v.
Yuán (圓): Also called yuánbì (圓幣), yuánbǎo (元寶), or yuánqián (元錢). Circular coins with a hole in the middle, usually made of copper or bronze; what most Westerners think of as ‘Chinese money’. Also see fúyìnqián (符印錢).
Miscellaneous
Biǎozuò (表座) Cylindrical container with added animal motif. There are only three examples in the Xiqing gujian.
Jiàn (鑑 or 鑒): Refers to two different objects: either a tall, broad bronze dish for water, or a circular bronze mirror, usually with intricate ornamentation on the back. The modern meaning is a mirror.
Jué (钁): Farming implement shaped like a pickaxe, but used as a hoe. 西清古鑑 contains only two examples; the rubric states: 按說文大鉏也又博雅斫謂之钁 “According to the Shouwen [an ancient Chinese dictionary] it is a large hoe, that is called a jué by the learned.” Only the bronze heads of the two examples survive, because the wooden handles have long rotted away.
Lú (鑪): A brazier. These are a nebulously classified group of bronze vessels and there are a number of forms: A. It may similar to a dǐng (鼎) with very short legs sitting on a pán (盤); or B., a duì (敦) on a pán (盤); or C., like a dòu (豆) on a pán (盤).
Shūzhèn (書鎮): Paper weight. Usually solid bronze, moulded in the shape of a reclining or crouching animal (three recorded in Xiqing gujian).
Xǔ (盨): A vessel with two ears and lid, serving as a food container (may not appear in the “Imperial Collection”).
The taotie pattern, the most popular bronze ware decorative design in the Shang and dynasties, was named by scholars of the Song dynasty (960-1279) according to records in literature of the Warring States period of Master Lu’s Spring and Autumn Annals.
The typical taotie pattern is a full-face round-eyed animal head, with sharp teeth and horns. In all of these patterns, the eyes are always the focus. The huge eyes leave an awesome impression on viewers even from a distance. The taotie pattern features rich variations from one bronze ware pieces to another because one ceramic mold could only cast one bronze work in the early days of casting. The most obvious difference between taotie patterns are the horns, some have ox horns, some sheep horns, and some have tiger’s ears. People can distinguish the animal origin from the different image.
^ ab Liu, S.; Chen, K.L.; Rehren, Th.; Mei, J.J.; Chen, J.L.; Liu, Y.; Killick, D. (2018), “DID CHINA IMPORT METALS FROM AFRICA IN THE BRONZE AGE?”, Archaeometry, 60 (1): 105–117, doi:10.1111/arcm.12352
Sickman, Laurence, in: Sickman L & Soper A, “The Art and Architecture of China”, Pelican History of Art, 3rd ed 1971, Penguin (now Yale History of Art), LOC 70-125675
Wang Tao (ed.) Mirroring China’s Past: Emperors, Scholars, and their Bronzes (with chapters by Sarah Allan, Jeffrey Moser, Su Rongyu, Zhixin Sun, Zhou Ya, Liu Yu and Lu Zhang), Art Institute of Chicago/Yale Books, 2018, to coincide with a major exhibition in 2018.[1][2]
exterior derivative –c.f.previous notes tattoo breasts–and starz tv series time-traveling outlander “you live in a brothel and you take your wife there …” (movie wonder woman; renormalization: do it over and over until you do right by native american indians “in order to form a more perfect union …” perhaps even an eternal one where everyone –native and non-native–live well and long forever … past present future …) and castle toy and kink.com castle …
http://www.socketsite.com/archives/2018/03/plans-for-the-armory-in-san-francisco-revealed.html While the developer who recently paid $65 million for the landmark San Francisco Armory in the Mission has ties to the Soho House chain of private clubs and hotels, the zoning of the parcel upon which the Armory sits (Urban Mixed Use) would have to be changed to allow for its conversion into a hotel. In addition, while the Armory’s 40,000-square-foot drill court has been legally converted to allow for its use as a nighttime entertainment venue, the remainder of the 178,000-square-foot Armory complex, which includes a 54,000-square-foot basement level, remains classified as Production, Distribution and Repair (PDR) space. And while San Francisco’s Proposition X, which was adopted by voters in 2016, generally prohibits the outright demolition or conversion of large-scale PDR space in the Mission, there is a grandfather clause for the Armory, for which an office conversion was already being explored and which would allow up to 60 percent of its PDR space to be converted to another conforming use. As such, the Armory’s new owners are quietly pushing forward with plans to convert 49,999 square feet of PDR space across the Armory’s existing second, third and fourth floors, which currently total 58,560 square feet, into upscale offices while preserving 25,210 square feet of PDR space on the Armory’s ground floor, 53,500 square feet of PDR space in the basement, and the existing drill court’s use as an entertainment venue, at least in the near-term. We’ll keep you posted and plugged-in.kink.com public disgrace yoha
tv co dau 8 tuoi baba (suggestive of president bush sr among other) tells gauri why her money got cut off …
Bio Had enough pretty teen girls next door? Done with tight-skirted businesswomen and teachers? Can’t get excited about boring busty bombshells? You’re looking for something different, something alternative. Enter Alt Porn superstar Bonnie Rotten. AVN had to invent a whole new genre and award just to give Bonnie the praise she deserves. This is one hardcore chick who’d feel right at home fighting zombies during an apocalypse and then blowing all the survivors back in the bunker. She is a super slut with a super take-no-shit attitude that horny wimps and shy girls can’t help fantasizing about, because Bonnie will bring out the freak in anybody. Covered in ink and comfortable in leather, latex and vinyl, she’s not your Sunday brunch with the family girl. Especially with those spider web tats on her magnificent tits… just try not to get caught in her web of kink. Originally from Ohio, home to factories, buckeyes, cheep beer and chili, she worked her way up as fetish model and exotic dancer before becoming the hardcore princess of darkness she is today. Her big penetration into the scene was the chart-topping “Meet Bonnie”, which led to the even bigger “The Gangbang of Bonnie Rotten”. Like all successful slut stars, Bonnie is trying on the director’s cap and we’re excited to see her stuff. She’s also getting a bit of business class with her own production company. That being said, she’s showing no signs of disappearing from our screens any time soon, as every year her stock keeps going up, much like our dicks do when we watch some of that Rotten action.The Wife and the Servant Date: November 19, 2010 With: James Deen, Charley Chase, Katie Kox Director: Marty Average Rating: 88 ratings Tags: Anal, Ball Gag, BDSM, Big Tits, Blonde, Blowjob, Bondage, Brunette, Bush, Chains, Choking, Clover Clamps, Collar, Corporal Punishment, Domination, Facefucking, Hair Pulling, Hitachi, Humiliation, Leather, master, Nipple Clamps, Rimming, Role Play, Rope Bondage, Rough Sex, Slave, Small Tits, Smothering, Spanking, Stocks, Straight, Submission, Tattoo, Threesome, Vaginal Penetration, Weights, Whipping, Zapper Photo number 13 from The Wife and the Servant shot for Sex And Submission on Kink.com. Featuring James Deen, Charley Chase and Katie Kox in hardcore BDSM & Fetish porn. Photo number 14 from The Wife and the Servant shot for Sex And Submission on Kink.com. 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Photo number 1 from The Wife and the Servant shot for Sex And Submission on Kink.com. Featuring James Deen, Charley Chase and Katie Kox in hardcore BDSM & Fetish porn. Photo number 2 from The Wife and the Servant shot for Sex And Submission on Kink.com. Featuring James Deen, Charley Chase and Katie Kox in hardcore BDSM & Fetish porn. Photo number 3 from The Wife and the Servant shot for Sex And Submission on Kink.com. Featuring James Deen, Charley Chase and Katie Kox in hardcore BDSM & Fetish porn. Charley Chase and Katie Kox are hot and busty submissives in this great role play shot in the beautiful lavish UpperFloor! Charley plays the wife of a cruel master who breaks the rules of conduct in his mansion. She is humiliated by being sexually punished in front of the servant who later participates. Both girls get tied up and beg for forgiveness as they are ruthlessly fucked and disciplined!
Leans on Heaven
Jamie and Claire rescue Jamie’s drunken associate, Mr. Willoughby, from a tavern. He has apparently annoyed a prostitute. Jamie pays her for her trouble, then introduces Claire as his wife. He entreats Mr. Willoughby to entertain Claire while he’s doing his business, and the little man obliges.
Meanwhile, Jamie is meeting with the tavern owner, who is trying to gouge him for more money. Jamie isn’t having it. Jamie comes to retrieve Claire. By this time, it’s night.
Mr. Willoughby.
“It’s not much, but it’s convenient.”
Jamie brings Claire “home”, which is really Madame Jeanne’s brothel. Claire is more than a bit taken aback, but none so much as the Madame, when he introduces Claire as his wife. Now Jamie must explain to a horrified Claire why he lives in a brothel. Jeanne keeps a room for Jamie, as one of his best customers – because it’s warm and convenient for him – he can rest or eat at any hour, regardless of where he’s been. Claire seems to buy it, but Jamie’s tone turns serious. “Sassenach, why have you come back?” She’s incredulous, but he presses the issue. “Have you come back to be my wife, again?” She hedges again. He points out that the two know each other less than they did when they were first married. He makes it extremely clear that he wants her – has ALWAYS wanted her. “But I must know. Do you want me?” A thousand times yes, Jamie!
If Claire doesn’t want him, I volunteer as tribute.
“Bloody well say something!”
Jamie and Claire sit down over dinner and wine and get to know one another once more. Finally, it is time for bed. The two slowly undress each other, savoring the moment. Jamie can’t resist helping her with his pants. He’s been eager to get out of them ever since he saw her! Jamie gets Claire undressed and simply looks at her for a long moment. She blushes and crosses her arms in front of herself. “Christ, Claire,” Jamie breathes. “You’re the most beautiful woman I’ve ever seen.”
Claire gets shy.
“Do it now, and don’t be gentle!”
The two get to know one another again in the biblical sense, and it’s sexy, funny, awkward, urgent, and sweet. “Is that how you felt, the first time?” Claire asks. “It has always been forever for me,” Jamie replies.
Jannie Pretend Play w/ Giant Disney PRINCESS Cinderella Doll House Kids Toys
1934_65 edward hicks peaceable kingdom
timelessness is “you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long” …
.”turtle” dahlia and other “turtles” in her class at …… learned and sang “jingle bells” together this past christmas …
“The earliest bells seem to have been made for the collars of horses and dogs and other pets,” says Keith Wilson, curator of ancient Chinese art at the Smithsonian’s Freer and Sackler Galleries. “To try and find the critters, I think. There is also evidence of them as horse trappings. Like jingle bells.”
Wilson is the curator of the new Sackler exhibition “Resound: Ancient Bells of China,” which features more than 60 Bronze Age Chinese bells, some of which are being displayed to the public for the first time. It is the first exhibition at the museum ever to be dedicated solely to the subject. The collection reaches across the entire timeline of the era, and shows how bells evolved from trinkets into sophisticated musical instruments and important politi
“It’s not just another bell tradition,” says Wilson. “We’re looking at a very early period of human civilization, and there aren’t that many cultures that achieved this at a similar historical point.”
“Resound: Ancient Bells of China,” goes on view at the Smithsonian’s Arthur M. Sackler Gallery in Washington, D.C. October 14, 2017.
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Jackson Landers is an author, science writer and adventurer based out of Charlottesville, Virginia, specializing in wildlife out of place. His most recent book, Eating Aliens, chronicles a year and a half spent hunting and fishing for invasive species and finding out whether we can eat our way out of some ecological disasters.
“man must endure the going hence even as the coming hither. ripeness/chi’n/china is all” … “the more things change the more they remain the same”: “standing wave”: out of many changes/waves one unchanging remains … e pluribus unum … song “i am who i am; you are who you are” … bible “i am who/that i am” … “thu+’c khuy mo+’i bie^’t dde^m da`i; o+? la^u mo+’i bie^’t lo`ng ngu+o+`i co’ nha^n co’ lu+o+ng ta^m co’ dda.t/achieve “you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long” ddu+o+.c …
![Summary[edit] Description: Laos Plain of Jars with Hmong Girls - site 1. Capture date: December 2005 Photographer: Oliver Spalt](https://i0.wp.com/stoppauseplayfastforwardrewindejectrecord.us/blog1/wp-content/uploads/2016/09/Plainofjars_1.jpg)
co dau 8 tuoi gauri suggest jagat to come to hoi nghi y te^’ quo^’c te^’ with her … hoi nghi dien hong … die^~m real name is dien dong … well, if you add her sister name die^.p ~ di.p ~ opportunity/spontaneity/timing to her other sister’s name ye^’n ~ ye^n ~ timelessness then you have the fearlessness/decision/choice which is actually no choice because of both coverage ~ bao ~ ba?o of die^~m (
“edge” ~ “limit”
the “key to the kingdom” is love … song “as long as i know how to [conditionally or unconditionally] love [“you’re ok/well; i’m ok/well” “muôn loài được bình thường sống lâu; everyone live well and long”] i will survive …” …
father wants to^nan to give to^nddu+’c this book (perhaps for completeness King James Bible Matthew 4:4
![Recognizable for its crack, the Liberty Bell remains significant today for its message of liberty. NPS photo The Liberty Bell bears a timeless message: "Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof" Go beyond the iconic crack to learn how this State House bell was transformed into an extraordinary symbol. Abolitionists, women's suffrage advocates and Civil Rights leaders took inspiration from the inscription on this bell. Plan your visit to the Liberty Bell Center to allow time to view the exhibits, see the film, and gaze upon the famous cracked bell. No tickets are required and hours vary seasonally. From Signal to Symbol The State House bell, now known as the Liberty Bell, rang in the tower of the Pennsylvania State House. Today, we call that building Independence Hall. Speaker of the Pennsylvania Assembly Isaac Norris first ordered a bell for the bell tower in 1751 from the Whitechapel Foundry in London. That bell cracked on the first test ring. Local metalworkers John Pass and John Stow melted down that bell and cast a new one right here in Philadelphia. It's this bell that would ring to call lawmakers to their meetings and the townspeople together to hear the reading of the news. Benjamin Franklin wrote to Catherine Ray in 1755, "Adieu, the Bell rings, and I must go among the Grave ones and talk Politicks." It's not until the 1830's that the old State House bell would begin to take on significance as a symbol of liberty. Listen to the story of the Liberty Bell in this audio podcast. The Crack No one recorded when or why the Liberty Bell first cracked, but the most likely explanation is that a narrow split developed in the early 1840's after nearly 90 years of hard use. In 1846, when the city decided to repair the bell prior to George Washington's birthday holiday (February 23), metal workers widened the thin crack to prevent its farther spread and restore the tone of the bell using a technique called "stop drilling". The wide "crack" in the Liberty Bell is actually the repair job! Look carefully and you'll see over 40 drill bit marks in that wide "crack". But, the repair was not successful. The Public Ledger newspaper reported that the repair failed when another fissure developed. This second crack, running from the abbreviation for "Philadelphia" up through the word "Liberty", silenced the bell forever. No one living today has heard the bell ring freely with its clapper, but computer modeling provides some clues into the sound of the Liberty Bell. The Inscription The Liberty Bell's inscription is from Leviticus 25:10: "Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof." This Old Testament verse refers to the "Jubilee", or the instructions to the Israelites to return property and free slaves every 50 years. Speaker of the Pennsylvania Assembly Isaac Norris chose this inscription for the State House bell in 1751, possibly to commemorate the 50th anniversary of William Penn's 1701 Charter of Privileges which granted religious liberties and political self-government to the people of Pennsylvania. The inscription of liberty on the State House bell (now known as the Liberty Bell) went unnoticed during the Revolutionary War. After the war, abolitionists seeking to end slavery in America were inspired by the bell's message. The Meaning The State House bell became a herald of liberty in the 19th century. "Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof," the bell's inscription, provided a rallying cry for abolitionists wishing to end slavery. The Anti-Slavery Record, an abolitionist publication, first referred to the bell as the Liberty Bell in 1835, but that name was not widely adopted until years later. Millions of Americans became familiar with the bell in popular culture through George Lippard's 1847 fictional story "Ring, Grandfather, Ring", when the bell came to symbolize pride in a new nation. Beginning in the late 1800s, the Liberty Bell traveled across the country for display at expositions and fairs, stopping in towns small and large along the way. For a nation recovering from wounds of the Civil War, the bell served to remind Americans of a time when they fought together for independence. Movements from Women's Suffrage to Civil Rights embraced the Liberty Bell for both protest and celebration. Pennsylvania suffragists commissioned a replica of the Liberty Bell. Their "Justice Bell" traveled across Pennsylvania in 1915 to encourage support for women's voting rights legislation. It then sat chained in silence until the passage of the 19th Amendment in 1920. Now a worldwide symbol, the bell's message of liberty remains just as relevant and powerful today: "Proclaim Liberty Throughout All the Land Unto All the Inhabitants thereof" Bell Facts The two lines of text around the top of the bell include the inscription of liberty, and information about who ordered the bell (Pennsylvania Assembly) and why (to go in their State House): Proclaim LIBERTY throughout all the Land unto all the Inhabitants thereof Lev. XXV X By Order of the ASSEMBLY of the Province of PENSYLVANIA [sic] for the State House in Philada The information on the face of the bell tells us who cast the bell (John Pass and John Stow), where (Philadelphia) and when (1753): Pass and Stow Philada MDCCLIII The bell weighed 2,080 lbs. at order. It is made of bronze. It's 70% copper, 25% tin and contains small amounts of lead, gold, arsenic, silver, and zinc. The bell's wooden yoke is American elm, but there is no proof that it is the original yoke for this bell. While there is evidence that the bell rang to mark the Stamp Act tax and its repeal, there is no evidence that the bell rang on July 4 or 8, 1776.](https://i0.wp.com/stoppauseplayfastforwardrewindejectrecord.us/blog1/wp-content/uploads/2019/01/47ED0D03-B5D2-46FE-A65A-2EC8E6D10994.jpeg)
stoppauseplayfastforwardrewindejectrecorddotnet 