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No, we should invest in cleaner alternatives such as wind, hydroelectric, thorium, and geothermal
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Learn more about Nuclear Energy
Nuclear power is the use of nuclear reactions that release energy to generate heat, which most frequently is then used in steam turbines to produce electricity in a nuclear power station. Since plans for a nuclear power plant at Carnsore Point in County Wexford were dropped in the 1970s, nuclear power in Ireland has been off the agenda. Ireland gets about 60% of its energy from gas, 15% from renewable and the remainder from coal and peat. Proponents argue that nuclear energy is now safe and emits much less carbon emissions than coal plants. Opponents argue that recent nuclear disasters in Japan prove that nuclear power is far from safe. See recent nuclear energy news

subset: commoncrawl


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MINNEAPOLIS, Nov. 9 (UPI) -- Police in Minnesota said a suspected gang member was arrested over tattoo of a pig in a police uniform being shot.
Hennepin County prosecutors said Antonio Jenkins Jr. posted a picture on Facebook of a tattoo on his right bicep depicting a pig in the uniform of Minneapolis police Officer Jeffrey Seidel being shot through the head by a person, the St. Paul Pioneer Press reported Friday.
Jenkins, a suspected member of the Bloods street gang currently on probation for armed robbery, was arrested Thursday and charged with making a terroristic threat for the benefit of a gang.
"It's pretty crude and pretty direct. The officer works in the area. [Jenkins] sent it out on Facebook. That's a lot," Hennepin County Attorney Mike Freeman said.
Jenkins allegedly told police the pig was wearing Seidel's uniform because he was angry at the officer over an August 2011 event. The criminal complaint does not describe the incident.


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Thursday, Dec. 6, 2012 07:47 am
Illinois laying off 18 medical regulators
Agency asking for cash infusion and fee increase
Seven state workers in Springfield could lose their jobs at the end of the year as regulators scramble to cover the increasing cost of overseeing doctors in Illinois. That's because the fund that pays for doctor regulation and discipline is expected to dry up this month, forcing the layoff of 18 regulatory workers total in Springfield and Chicago.
After those layoffs, only eight workers would be left to regulate the tens of thousands of doctors currently licensed to practice in Illinois. The Illinois Department of Financial and Professional Regulations, which regulates doctors and numerous other trades in Illinois, currently has 26 workers devoted to licensing, investigating and prosecuting doctors. Seven workers in Springfield could be laid off at the end of the year, along with 11 in Chicago.
The entire department is funded by licensing fees paid by the professionals it regulates, but DFPR says the fees for doctors aren't high enough to cover the cost of regulating.
"We just can't maintain current staff levels," said Susan Hofer, spokeswoman for DFPR. The department wants state lawmakers to increase the licensing fee for doctors, which hasn't increased since 1987. "Things cost more money now. We have to pay more than we did in 1987 and we've had additional responsibilities put on the department."
While DFPR pushes for higher fees, the Illinois State Medical Society says higher fees could drive new doctors out of Illinois.
In a presentation given to lawmakers, DFPR states the layoffs could force delays in licensing of doctors, delay investigations of misconduct allegations against doctors, and allow fewer hearings held to discipline doctors who may have done wrong. That means a rogue doctor could operate longer before being caught and punished.
Doctors in Illinois currently pay $300 for a three-year license. The department started asking lawmakers in 2007 to increase the license fee to $600, citing higher costs and more functions regulators have to perform. DFPR projects the Medical Disciplinary Fund, which pays for doctor regulation and is funded by the licensing fee, will dry up in December.
To make the case for increasing the fee, DFPR says Illinois doctors would still pay less to renew a license than many other professions, and the total cost would be less than in many other states.
The Illinois State Medical Society opposes the fee increase.
Dr. William Werner, president of ISMS and a doctor of internal medicine at Advocate Illinois Masonic Medical Center in Chicago, says medical schools in Illinois train thousands of new doctors each year, but more than half of new doctors leave the state. Werner warns that increasing fees for doctors could drive more new doctors away from practicing here. He also says many retired doctors who still do charity work may stop if it costs more to remain licensed.
"It would be a shame to drive those doctors out because they can't afford a fee increase," Werner said.
Even if the fee is increased immediately, the Department of Financial and Professional Regulation wouldn't see many proceeds until 2014 because doctors are on a three-year licensing cycle. The department is currently seeking an infusion of cash from other funds to sustain the medical regulatory unit in the meantime.
The Medical Practice Act, which provides a regulatory framework for doctors in Illinois, has a built-in sunset provision and must be renewed periodically. Last week, the Illinois House of Representatives passed a bill extending the law for one year, but Werner says it used to be renewed in 10-year increments. He says lawmakers should return to that longer renewal period to provide stability in the medical industry. Until that happens, ISMS can't even consider supporting a fee increase, he says.
"Every time the renewal comes up, we get the discussion of whether we should raise the fee," Werner said. "It would contribute to the unfriendly environment we have in Illinois if the fee is increased. We don't want to drive more doctors out of Illinois."
Contact Patrick Yeagle at email@example.com.


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Supremacy Clause
This Constitution, and the Laws of the United States which shall be made in Pursuance thereof; and all Treaties made, or which shall be made, under the Authority of the United States, shall be the supreme Law of the Land; and the Judges in every State shall be bound thereby, any Thing in the Constitution or Laws of any State to the Contrary notwithstanding.Article VI
Any federal system needs a strategy for dealing with potential conflicts between the national and local governments. There are at least three strategies available. First, each government could be given exclusive jurisdiction over its respective sphere, which would, at least in theory, avoid altogether the possibility of direct conflict. Second, the governments could have concurrent jurisdiction, but one government could be given power to veto actions of the other, either in the event of actual conflict or in general classes of cases. Third, both governments could be allowed to act without mutual interference, but one government's acts could be given primacy over the other's acts in the event of actual conflict.
The Supremacy Clause embodies the third strategy. It is a conflict-of-laws rule specifying that certain national acts take priority over any state acts that conflict with national law. In this respect, the Supremacy Clause follows the lead of Article XIII of the Articles of Confederation, which provided that "[e]very state shall abide by the determinations of the united states in congress assembled, on all questions which by this confederation are submitted to them."
Federal statutes and other federal laws are, of course, "supreme" only if made in pursuance of the Constitution, and Chief Justice John Marshall used this language in Marbury v. Madison (1803) to support his argument that the Constitution contemplates judicial review. Thus, the Supremacy Clause does not grant power to any federal actor, such as Congress. It deals with resolving a conflict between the federal and state governments once federal power has been validly exercised. It is a straightforward interpretative rule that is addressed to all legal interpreters, including Members of Congress, federal executive officials, federal judges, state-court judges, or other state officials. It does not preclude other strategies for dealing with potential national and state conflict, nor does it allocate power between the national and state governments. Other parts of the Constitution do that.
There was support at the Constitutional Convention for a supremacy clause that would adopt other conflict-resolving strategies. James Madison, among others, favored a direct congressional power to veto state laws, and he even seconded the strong proposal of Charles Pinckney "that the National Legislature shd. have authority to negative all [state] Laws which they shd. judge to be improper." The Convention repeatedly rejected all such proposals for a federal veto power over state laws. The objective of the Framers throughout was to devise strategies that would reduce occasions for national and state conflict.
The Supremacy Clause in its final form was adopted by the Convention without serious dissent. Indeed, the essence of its final form was proposed by the Anti-Federalist Luther Martin. While some Anti-Federalists subsequently objected in broad terms to the prospect of federal supremacy, nothing in those debates negated the general understanding that the Supremacy Clause was a straightforward conflict-of-laws rule designed to resolve conflicts between state and federal law touching on the same subject.
The clause's language, context, and history leave some important questions unanswered. For example, what constitutes a conflict? Must it be literally impossible to comply with both the state and federal rules, or is it enough that a state's law will in some fashion alter or stand as an obstacle to the operation of the federal rule? Properly applied as a conflict-of-laws provision, the Supremacy Clause would lead a common-law court to acknowledge that a conflict does not always occur simply because two sovereigns have legislated on a common subject; both Congress and the courts recognize that principle today.
Consequently, the modern Court has fashioned subsidiary rules to try to determine when there is a genuine conflict between a state and federal law on the same subject, or, in modern parlance, whether the federal law has "preempted" the state law. Modern doctrine generally holds that preemption occurs whenever it is intended by Congress. That intent, of course, can most directly be demonstrated by an express provision in a federal statute declaring the statute's preemptive effect. Even in the absence of an express preemption provision, however, state law is preempted "[w]hen Congress intends federal law to 'occupy the field'" or "to the extent of any conflict with a federal statute." Crosby v. National Foreign Trade Council (2000). Conflicts can also result either when it is literally impossible to comply with both state and federal law or, much more commonly, when a state law "stands as an obstacle to the accomplishment and execution of the full purposes and objectives of Congress." Hines v. Davidowitz (1941). Determining whether a state law sufficiently obstructs federal purposes and is thus preempted "is a matter of judgment, to be informed by examining the federal statute as a whole and identifying its purpose and intended effects." Crosby. There is, however, an interpretative presumption against preemption in areas of traditional state concern. As the Court stated in Rice v. Santa Fe Elevator Corp. (1947), "[W]e start with the assumption that the historic police powers of the States were not to be superseded by the Federal Act unless that was the clear and manifest purpose of Congress."
The preemption doctrine in its current form is a twentieth-century development. No state statute was invalidated for anything other than a straightforward conflict with a specific federal regulation until 1912, and the focus on congressional intent as the touchstone of preemption did not emerge until the New Deal when the locus of reformist legislation shifted from the states to the federal government. However, in Cooley v. Board of Wardens (1851) the Court first invalidated a state law using what today we would call a "dormant Commerce Clause" analysis, which treats the state law as preempted by the intent of Congress to have no law, state or federal, governing the commercial matter in question.
In addition to serving a central role in preemption analysis, the Supremacy Clause is often seen as the source of the principle that states cannot regulate, interfere with, or control federal instrumentalities. This principle is generally traced to McCulloch v. Maryland (1819), in which the Court held that Maryland could not constitutionally tax the operations of the Bank of the United States. Chief Justice John Marshall declared in McCulloch that
[i]t is of the very essence of supremacy, to remove all obstacles to its action within its own sphere, and so to modify every power vested in subordinate governments, as to exempt its own operations from their influence. This effect need not be stated in terms. It is so involved in the declaration of supremacy, so necessarily implied in it, that the expression of it could not make it more certain.
Modern law has to some extent qualified the broadest implications of this early formulation of the supremacy principle. If federal supremacy indeed "remove[s] all obstacles" to federal action that might be posed by state regulation, states could be constitutionally forbidden even from taxing the salaries of federal employees. The Court indeed embraced such an idea for some time before specifically rejecting it in 1939 in Graves v. New York ex rel. O'Keefe. Modern law maintains instead that "[a] state regulation is invalid only if it regulates the United States directly or discriminates against the Federal Government or those with whom it deals." North Dakota v. United States (1990) (plurality opinion).
While the federal government can prevent states from interfering with federal operations, whether through taxes or otherwise, that does not necessarily mean that the Supremacy Clause is the basis upon which Congress exercises its power to protect federal operations. The valid exercise of any one of Congress's enumerated powers can constitute the constitutional source of a statute that effectively preempts a state law. In particular, the Necessary and Proper Clause would be a vehicle for a statute that explicitly disables state law from operating in an area of federal concern. Thus, for an explicitly preemptive statute to be constitutional, it must be "necessary and proper for carrying into Execution" some enumerated federal power, subject, of course, to the constitutional limits of the Necessary and Proper Clause itself.
For example, Congress could decide (explicitly or implicitly) that it alone should regulate the radiological-safety aspects involved in the construction and operation of a nuclear plant, and thus preempt the field from any state regulation of nuclear power safety. Pacific Gas & Electric v. Energy Resources Commission (1983). Congress could decide (explicitly or implicitly) that it wanted to gradually phase in passive restraints in automobiles, thus preempting a local tort law that required airbags to be installed in all new cars. Geier v. American Honda Motor Co., Inc. (2000). Congress might decide that it wanted an area in interstate commerce to be regulated only by the free market and not by the states, thus precluding state legislation in this particular area altogether.
Inasmuch as any state statute that regulates federal activities in ways forbidden by a congressional statute would conflict with valid federal law, Congress is thus logically free to permit state regulation of federal instrumentalities through a sufficient expression of intent. For example, the Supreme Court has allowed Congress either to authorize or to limit state taxation of federal banks. Carson v. Roane-Anderson Co. (1952).
Under this approach, Congress is the arbiter of the scope and nature of federal immunity. Courts would merely interpret existing congressional statutes and apply conflict-resolving Supremacy Clause principles. On the other hand, if the Supremacy Clause is seen as a source—even a defeasible source—of immunity, as John Marshall asserted, then it falls to courts in the first instance to determine the scope of national immunity. The approaches are not necessarily in conflict. At times, the Supreme Court is called upon to determine if there is a conflict between state and federal laws, even when Congress has not explicitly decided to preempt state action in the field. Nonetheless, the sequence seems clear. Congress, under its delegated powers, or a state, under its police power, may establish legal rules dealing with the same subject. It then falls to the courts to determine, under the Supremacy Clause, whether the state and federal rules are in conflict.
Article VI, Section 2, treats treaties differently from laws. There is a textual distinction in the clause between laws "made in pursuance [of the Constitution]" and treaties "made under the authority of the United States." See State of Missouri v. Holland (1920). The effectiveness of national treaties was a special concern of the Founding generation. This language ensured that treaties entered into by the United States prior to ratification of the Constitution—most notably, the 1783 treaty of peace with Great Britain and its guarantees against confiscations of Loyalist property—took precedence over conflicting state laws. The phrasing does not in any way imply that treaties are "supreme" even if they are not made in pursuance of the Constitution. The Supreme Court has declared that neither a treaty approved by the Senate nor an executive agreement made under the President's authority can create obligations that violate constitutional guarantees such as found in the Bill of Rights. Reid v. Covert (1957).
Like federal statutes, treaties are "supreme" only when they are effective as domestic law. Thus, the manner in which treaties become legally effective is important. "Self-executing treaties" become part of the law of the United States directly. On the other hand, the courts will not enforce "non-self-executing treaties" until they are carried into law by an act of Congress. Determining whether a treaty is self-executing or non-self-executing is a complex and confusing task, as lower courts have readily averred. In general, the courts will treat a treaty as non-self-executing if it requires any governmental funding to accomplish its purposes, or if there is any expressed intent by the terms of the treaty, the President, the Senate, or even the record of negotiation that indicates that the government desired that the treaty be non-self-executing.
In addition, there is a vigorous debate among scholars over what was the Framers' original understanding on this point. One group holds that the Framers intended that most treaties, with few exceptions, were to be self-executing (unless the terms of the treaty indicate otherwise). Another group of commentators argues that any treaty that impinges upon Congress's Article I powers is non-self-executing. Otherwise, the Framers' careful system of protecting the people from onerous legislation through the separation of powers could be outflanked by the President and the Senate alone.
Howsoever a treaty becomes part of the law of the United States, it is on a par with other federal laws and can be repealed by Congress, though the United States' obligations under international law remain. Under Supreme Court precedents, the last expression of the sovereign will controls, so an act of Congress that is in conflict with a treaty will control if the act became law after the Senate ratified the treaty, and vice versa. To avoid such conflicts, the courts have fashioned a prudential rule whereby laws will be interpreted to be in harmony with United States treaty obligations if at all possible.
- Gary Lawson
- Abraham & Lillian Benton Scholar
- Professor of Law
- Boston University School of Law


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A wrestling match may not be everyone's idea of a Christmas tradition, but for a crowd in Lawrenceburg including many fathers and their young sons, Wildcat Championship Wrestling was a holiday high point.
"I've never seen a steel cage match before," seven-year-old Lucas Smith said sitting next to his dad in their front-row seats, "and tonight every match is a steel cage match, so I think that's kind of lucky for me." The 2nd grader is grateful to have anything this Christmas. "This is kind of the biggest Christmas present I got today," he said.
Earlier this week, someone broke into the storage unit where Lucas's dad kept all his
presents, and they took everything. "It's Christmas Day, and a lot of people like to play with their toys, so I think this is kind of lucky for me," Smith said.
But as the news spread about Lucas's misfortune, it had an impact even on tough guys. "I read your link from WKYT on there," wrestler Legendary Larry D said, "and it just touched my heart to know someone would do something like that, would break into a storage building knowing this time of year how tough times are."
Everyone from the Wildcat Championship Wrestling heavyweight champion, to the man who wants his title, and a lot of characters in between, pitched in to make sure Lucas would have a special Christmas. "We can be the baddest guys in the world inside the ring," wrestler Precious Preston Douglas said, "but outside the ring, you know what, it's Christmas, bro. Everybody can be good at least one day a year, right?"
From inside the steel cage, just before the bouts began, Legendary Larry D took to the microphone to address the crowd. "There's a little boy sitting right there named Lucas," he said, pointing to the boy ringside, "He deserves everything that he wants for Christmas."
To Lucas's surprise, his ticket to the match was just the beginning. Wrestlers shook the boy's hand one by one as he realized every present under the tree near the ring was for him. "Yeah, it really is a good Christmas present to come to a wrestling match on Christmas," Lucas said.
Wrestlers from across the region and many of their fans donated everything from wrestling action figures to a brand new bike.


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Our newest variety in the dry dog food line, Grain Free offers all the health benefits of the Vets Choice Health System, but in a formula completely free of wheat, gluten, corn or soy. And you wont find any added hormonesjust high quality, organic chicken as our FIRST ingredient, because we believe sensible protein levels are the first step to a healthy life. With such a pure formula, Grain Free is especially beneficial for dogs with allergies or sensitive digestive tracts. And, unlike other brands, our grain free contains a unique blend of nutrients and supplements, like apple cider vinegar and colostrum, which help boost dogs immune systems for a healthier life.
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- 200mg/kg


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Radio Broadcast of Saturday, March 19, 2016, 1:00 P.M. (ET)
BERGAMO-BORN GAETANO DONIZETTI (1797–1848) composed more than seventy operas before his career was cut
short by illness in the early 1840s. L'Elisir d'Amore, one of his most beloved works, was composed in relative haste — Donizetti completed the opera in the six-week period between the opening of his Ugo, Conte di Parigi on March 13, 1832, and the start of Elisir rehearsals in early May. The Elisir premiere, at Milan's Teatro della Canobbiana on May 12, 1832, was a huge success; by the end of the decade, Elisir had been given productions in Naples, Milan, Berlin, Vienna, London, New York and Paris.
The first Metperformance of Elisir was a matinée on
January 23, 1904. The cast was headed by tenor Enrico Caruso, who
scored an enormous hit as the bumpkin Nemorino and made that character's
"Una furtiva lagrima" one of his signature arias for the rest of his
life. Caruso (1873–1921), a native of Naples, was in his Met debut
season when he sang his first Nemorino for the company; he was soon
established as one of the Met's top box-office draws, a great singer
whose "common touch" was an important part of his popular appeal.
The Met's brand-new production of L'Elisir d'Amore, directed
by Bartlett Sher, had its first performance on September 24, 2012, with
Maurizio Benini pacing Anna Netrebko, Matthew Polenzani, Mariusz
Kwiecien and Ambrogio Maestri.
ACT I. Adina, wealthy owner of a local farm, her
friend Giannetta and a group of peasants are resting beneath a shade
tree on her estate. Nemorino, a young villager, watches from a distance,
lamenting that he has nothing to offer Adina but love. The peasants
urge their mistress to read them a story — how Tristan won Isolde's
heart by drinking a magic love potion. Sgt. Belcore swaggers in with his
troop. The soldier's conceit amuses Adina, but he is not dissuaded from
asking her hand in marriage. Promising to think the offer over, she
orders refreshments. When Adina and Nemorino are left alone, she tells
him his time would be better spent looking after his ailing uncle than
hankering after her, for she is fickle as a breeze .
In the town piazza, villagers hail Dr. Dulcamara, who enters in a
magnificent carriage that proclaims the patent medicine he is selling.
The quack declares his potion capable of curing anything. Since it is
inexpensive, the villagers buy eagerly. When they have gone, Nemorino
asks Dulcamara if he sells the elixir of love described in Adina's book.
Pulling out a bottle of Bordeaux, the charlatan declares this is the
very draught. Though it costs him his last cent, Nemorino buys the wine
and hastily drinks it. Adina enters to find him tipsy; certain he will
win her love, he pretends indifference. To punish him, Adina flirts with
Belcore, who, informed that he must return to his garrison, persuades
her to marry him at once. Horrified, Nemorino begs Adina to wait one
more day, but she ignores him and invites the entire village to her
wedding feast. As the peasants shout taunts , Nemorino rushes away,
moaning that he has been ruined by Dulcamara's elixir.
ACT II. At a tavern, the pre-wedding supper is in
progress. Dulcamara sits with the bride and groom. Adina is disappointed
that Nemorino is not there to witness her happiness. The doctor
suggests they blend their voices in a barcarole about a gondoliera and
her wealthy suitor. Adina then goes off with Belcore to sign the
marriage contract; the guests disperse. Remaining behind, Dulcamara is
joined by Nemorino, who begs for another bottle of elixir; his pleas are
rejected because of lack of funds. Belcore returns, annoyed because
Adina has postponed the wedding until nightfall; spying Nemorino, he
asks why the youth is so sad. Nemorino explains his financial plight,
whereupon the sergeant persuades him to join the army to receive a
bonus. Belcore leads Nemorino off to sign him up, enabling him to buy
more elixir.
In the square, peasant girls learn from Giannetta that Nemorino's
uncle has died and willed him a fortune. When he reels in, giddy from a
second bottle of wine, they besiege him with attention; unaware of his
new wealth, he believes the elixir has taken effect. Adina and Dulcamara
arrive in time to see him leave with a bevy of beauties, and she, angry
that he has sold his freedom to Belcore, grows doubly furious. Scenting
a new sale, Dulcamara claims that Nemorino's popularity is due to the
magic elixir. Adina replies that she will win him back through feminine
charms. Reentering alone, Nemorino takes heart because of a tear he has
seen on Adina's cheek, but when she appears, he feigns disinterest. She
confesses she bought back his enlistment papers because she loves him.
Back in the piazza, Belcore marches in to find Adina affianced to
Nemorino; declaring that thousands of women await him, he accepts the
situation philosophically. Attributing Nemorino's happiness and
inheritance to the elixir, Dulcamara quickly sells more bottles before
making his escape.
Gaetano Donizetti, who was born in Bergamo in 1797 and died there in
1848, ranks with Rossini and Bellini as one of the triumvirate of great
Italian bel canto opera composers of the first half of the nineteenth
century. He was so prolific in setting both comic and serious subjects
that the exact total of his operas is unknown (biographers say "about
seventy"), yet until recently only a few (Lucia di Lammermoor, Don Pasquale, La Fille du Régiment and L'Elisir) have stayed in the repertory.
The wealth of melody and fun in Elisir makes it seem
incredible that Donizetti wrote the score in only six weeks. Midway in
his twenty-year span of productivity, the composer was given a
commission by the manager of the Cannobiana, a Milanese theater, and his
contract stipulated an early deadline. Hard put for a subject,
Donizetti called upon the reliable versifier Felice Romani, who had
supplied Bellini with La Sonnambula and Norma the previous year. Romani decided to modify Le Philtre,
a French comedy by Eugène Scribe, which already had been set to music
by Daniel-François Auber; such borrowing was common at the time. The
immediate popularity of the result surprised Donizetti, who had no
expectations for the premiere (May 12, 1832).
The ex-lawyer Romani had chosen well, for his characters offered a
synthesis of sympathetic if two-dimensional types found as far back as
the comedies of Plautus — the braggart soldier, the simple country boy,
the coquettish girl who matures into a woman of feeling. L'Elisir d'Amore
emerged as a work of amiable humor, save for the pensive "Una furtiva
lagrima," dashed off in an hour when the composer was suffering a severe
headache. American audiences have enjoyed the score since June 18,
1838, when it was introduced in English at the Park Theater in New York.
The Met premiere (Jan. 23, 1904) starred Sembrich, Caruso and Scotti.
The Met's current production, staged by Bartlett Sher, bowed on
September 24, 2012. Anna Netrebko, Matthew Polenzani, Mariusz Kwiecien
and Ambrogio Maestri headed the cast.
Charles Osborne's Bel Canto Operas of Rossini, Donizetti and Bellini (Amadeus) places the composer of L'Elisir d'Amore in the context of his era; a user-friendly guide to the composer and his oeuvre is William Ashbrook's Donizetti and His Operas (Cambridge).
Nemorino was one of Luciano Pavarotti's signature roles, and he is
heard to brilliant effect on Richard Bonynge's 1970 Decca recording,
opposite Joan Sutherland's somewhat starchy but authoritative Adina. The
tenor is no less ebullient pursuing Kathleen Battle's piquant heroine
in his DG recording, with the forces of the Metropolitan Opera led by
James Levine. Much of the gala atmosphere that imbues John Pritchard's
Covent Garden performance (Sony) comes from the incomparable Geraint
Evans as Dulcamara. The vintage Italian flavor of Margherita Carosio's
Adina and Tito Gobbi's Belcore enlivens Testament's 1952 Elisir; Andrew Shore is a boisterous Dulcamara on David Parry's English-language Elixir (Chandos).
On DVD, Rolando Villazón and Anna Netrebko are in superb form in a 2005 Elisir
from Vienna, conducted by Alfred Eschwé (Virgin). Pavarotti, Battle and
Levine bring their star power to a telecast of John Copley's 1991 Met
production (DG); Pavarotti woos Judith Blegen in a 1981 performance of
the Met's previous Elisir, designed by Robert O'Hearn, in which
Dulcamara — sung vividly by Sesto Bruscantini — makes his entrance in a
hot-air balloon (Decca). Roberto Alagna and Angela Gheorghiu, paced by
Evelino Pidò, offer neat teamwork in a Lyon performance (Decca). Renata
Scotto is a glowing Adina, Carlo Bergonzi an endearing Nemorino, in a
1967 Elisir from Florence (Hardy Classics; also Opera d'Oro CD).


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HOLLYWOOD, Fla. - A man who police say runs a car repair scam attacked Local 10's Jeff Weinsier when he confronted the suspect.
Video captured the incident in the parking lot of Post Haste Plaza in Hollywood.
Police identified the man as Anthony Mitchell. Video showed him approaching Weinsier as the reporter questioned Mitchell about the car repair work he was doing in the parking lot.
Weinsier said Mitchell had his hands around his neck.
"He was trying to slap the camera out of my hand," said Weinsier.
Mitchell had approached Sagi Danan in the parking lot and offered to fix the dents and scratches in his BMW.
"He told me he could fix the car and that he worked for BMW," said Danan.
Mitchell doesn't work for BMW. He works out of the trunk of a car, say police.
Mitchell told Danan he could do the work for $200 dollars and convinced him it would cost more than $1,000 if he got it fixed at a repair shop or at BMW, according to Danan.
Mitchell used shoe polish disguised as a rubbing compound on the car and told Danan to wipe it off in a few days.
Undercover detectives say by the time you realize it's a scam, Mitchell is gone with your cash.
Mitchell ran after he was confronted by Weinsier and before Danan handed over his money.
Hollywood police were called and a report was taken.
Police: Brother performs similar auto repair scam
Local 10 caught Santino Mitchell, Anthony's brother, performing a similar auto repair scam in November.
Santino Mitchell identified himself as a Lexus mechanic and approached a man at a gas station on Hallandale Beach Boulevard.
Mitchell offered to fix a small dent in the hood that the owner had never seen before.
When the camera began rolling, Mitchell and an accomplice identified as Vinny Uwich had wrapped a metal cable around a light pole, attached it to the hood of the Lexus, and were using a pulley to align the hood.
"They don't want people seeing or knowing what they are doing," said an undercover detective. "They operate on the fringes and, being anonymous, they don't want their pictures taken. They don't want people to be able to identify them."
In both cases, police never arrested either Mitchell.
Police on the scene said it was a civil matter, but undercover detectives differ.
'Most jurisdictions have ordinances against unlicensed auto repair or unlicensed setting. It needs to be identified as the organized crime that it is," said the undercover detective.
Weinsier filed formal battery charges against Anthony Mitchell at the State Attorney's Office.
Records show Santino Mitchell was arrested in Clarkstown, New York, in 2010 for running the same scam.
Police say if you are approached by these men in a parking lot, say no and call police.
Copyright 2013 by Local10.com. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.


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Trying out a cool new capability in Azure. It is in preview, and is a great direction IMO.
I am impressed at how easy it was to get started. Here is an example post:
I haven't decided how best to use these new tools, but I am excited about the possibilities!


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Telstra has announced the release of its own branded, 4G-capable Android tablet, simply called the Telstra 4G Tablet. The telco claims it is the most affordable 4G Android tablet available on the Australian market.
Manufactured by Chinese OEM ZTE, the Telstra 4G Tablet has a 10.1in screen with a resolution of 1280x800 and runs Google's Android 4.0 'Ice Cream Sandwich' operating system.
The 4G Tablet device is the second Android tablet Telstra has released in Australia, following the launch of the widely panned T-Touch Tab back in 2010.
"Given Australians' appetite for technology we know that mobile tablets will be on many shopping lists this holiday season," said Telstra Mobile's director Anthea Roberts. "We think the Telstra 4G Tablet will be a popular option, taking the latest touch-screen technology and making it accessible to everyday Australian families."
"Its versatility is a big drawcard, providing entertainment that keeps the kids amused to reading e-books, checking email or catching up on Facebook."
The Telstra 4G tablet is powered by a 1.5GHz dual core processor, has 16GB of internal memory that can be expanded with an optional microSD card slot and has a 6900mAh battery that Telstra says will provide up to nine hours of video playback.
The 4G tablet also comes with dual cameras, including a 5-megapixel rear camera and a 2-megapixel front facing camera for video calls. The tablet weighs 670g, which compares relatively favourably with Apple's new fourth generation iPad (662g).
The Telstra 4G Tablet will be available online and in stores tomorrow for $480 outright. The tablet will also be sold on a Telstra Data+ Tablet Plan for $49 per month over 24 months. The plan includes 4GB of data per month.
A video detailing the Telstra 4G Tablet can be viewed below:
Related content
• Telstra T-Touch Tab Android tablet review
• Best budget tablets
• Telstra releases aggressively priced T-Touch Tab Android tablet
• Apple iPad (4th Generation) preview


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Oliver M. Maxwell, 87, of Braintree, died early Tuesday morning, July 11, 2006, at Mayo Health Care in Northfield, VT.
He was born June 30, 1919, in Waitsfield, VT; the son of M. Lloyd and Blanche (Long) Maxwell. He was raised in Waitsfield, and served in the U.S. Army in the European Theatre during World War II, and was recipient of a Purple Heart. After the war, he lived in Granville and worked for Vermont Plywood Company in Hancock. He was married to Helene Luce on February 15, 1947, in Granville and moved to the Braintree area in 1954.
Oliver had been a maintenance foreman for the State of Vermont Highway Department for 32 years, retiring in 1978. After retirement, he worked part time for the Town of Randolph Highway Department. He was past master and chaplain of the Moss Glen Grange, and a member of the White River Post and the Hancock Howard Perry Post #759 of Veterans of Foreign Wars. He enjoyed gardening, hunting and fishing.
Survivors include his wife Helene of Braintree; brothers, Milford Maxwell and Elliott Maxwell both of White River Junction, VT; several nieces and nephews. He was predeceased by his brother, Gilbert Maxwell.
Graveside Services with military honors will be held at 2:30 p.m. Saturday, July 15, at Woodlawn Cemetery in Rochester, with Rev. Robert Hamm, officiating. There are no calling hours. Contributions in his memory may be made to VNA Hospice, 46 S. Main St #1, White River Jct, VT 05001, or to the American Cancer Society, P.O. Box 1460, Williston, VT 05495. Arrangements are by the Day Funeral Home in Randolph.


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Dossier - The Professor part 8
Walkthrough - Dossier - The Professor part 8
The initial conflict you're faced with here is an easy one to overcome. You'd think there would be more Vorcha here to protect the control room, but apparently, there aren't (or are there!?) For the time being, take cover and return fire on the few enemies that are guarding the main control panel. It's that control panel that will be used to insert the cure into the air supply throughout the Quarantine Zone, though placing the vial in the machine isn't even remotely all we have to do here. So, have you killed the few enemies guarding the machine? Good. Dash up to it and examine it to place the cure within. That's step one. Unfortunately, there are two more steps to tend to before we're out of dodge.
Our not-so-clever attempt at foreshadowing above likely indicated to all of you that more enemies are in your vicinity. They will make themselves seen as soon as you place the cure to the disease within the central machine. Once that's done, make haste towards the nearest piece of cover, and stay there until things calm down. When you get a moment, begin to return fire on the myriad enemies around you. The balcony above the door you earlier breached this area via now has a few rocket-toting enemies, so break out that sniper rifle and take them out first and foremost. Then, begin working your way to either side of the room, going down the stairs to reach parallel pathways (it doesn't matter which one you go to, since you need to visit both corridors eventually). Once you've cleared the first corridor of enemies, run to the room they were guarding and activate one of two fans. These fans must be turned on in order for the curative air to make its way around the Quarantine Zone.
As for the other corridor, working your way to it will be more difficult (again, this is true regardless of which corridor/door you first breached). You'll need to not only fight your way back to the center of the room, but you'll need to fight a fresh force of Vorcha once you reach the other yet-unexplored corridor. The fighting is furious here, and there are a lot of enemies to deal with, so take your time, seek cover, and don't rush, or you'll likely meet an untimely death. When you reach the other well-guarded door with the fan controls, click the fans on, and suddenly, this entire endeavor comes to a quick end.
You'll now find yourself back in the doctor's clinic. This happens automatically. A conversation ensues, as Daniel reunites with his boss (if you chose to save him during the Omega: The Professor: Missing Assistant side quest), and there's a feeling of victory in the air. The cure to the Collectors' disease, the one that's been ravaging most races within the Quarantine Zone, should now be getting to all of its intended targets. It's now time to invite the doctor to come along with you, which you should do. You can then opt out of the quest, where you'll find yourself back on the Normandy. After a conversation with the doctor, Jacob and Shepard, you'll regain control. It's time to continue onward.
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So I confess that, perhaps unfairly, I felt some trepidation about inviting a pagan to participate in our interview series. But, after receiving over 100 questions from you last week, Jason Mankey rose to the occasion with some really informative, thoughtful, funny, and gracious responses. I had no idea how little I actually knew about modern paganism until I entered this conversation. This turned out to be one of my favorite interviews of the series. (Guess it pays to get out of your comfort zone.)
Jason is a Pagan writer, blogger, and lecturer, and an initiated Wiccan. In addition to writing for theIpinion Syndicate and at Patheos, he is active on the Pagan lecture circuit. Jason grew up just outside of Nashville Tennessee, and was president of his Methodist Church Youth Group there. He converted to Paganism at age 21 and has been involved with that ever since. Currently living in Northern California, he is involved with many Pagan groups in the San Francisco Bay Area. He also blogs at Panmankey.com, and you can follow him on Twitter here.
Hope you learn as much from this as I did.
To start, several readers were interested in your conversation story. What led you from your Methodist upbringing to paganism?
My childhood was spent mostly in the Midwest, while my junior high and high school years were spent in Gallatin Tennessee, just north of Nashville. During my teenage years I was a conservative Republican and heavily involved in the Methodist Church. I was even President of my church youth group and gave a sermon at an Easter Sunrise Service.
During my first two years of college I spent a lot of time at the Baptist Student Union on campus. It was a pretty conservative group and when my brother came out of the closet during my sophomore year the BSU was not very supportive. I heard a lot of "he's going to hell," while I argued that "he's a better person now that he's being honest with himself and everyone around him." I was told that didn't matter, and all that mattered was his sexual preference. I know a lot of Christians who are loving, tolerant, people, these folks weren't, and their attitude caused me to re-examine a lot of spiritual things, and to deal with a lot of my questions about Christianity, which I've always had.
I remember asking a youth counselor once "What if we are wrong as Christians?" His response has stuck with me over the years, "well if we are wrong, it's a good way to live your life." I agreed with him then, and I agree with him now. Christianity is generally a very good way to live your life, but I've always had doubts. By the time I was in the second grade, I was extremely interested in other religions and various mythologies. I consumed Greek myth like it was going out of style, and started reading books on comparative religion by the fifth grade. I never understood why there was only one pathway to God when there were so many different people on Earth. If Yahweh wanted the Ancient Greeks to worship him, why didn't he just say so? And why would someone growing up on the Fiji Islands be condemned to hell for not hearing about Jesus? That's completely illogical to me. Wouldn't it make more sense for deity to reveal itself in ways that make sense to the local populace?
I also found the idea that God was exclusively male to be a troubling one. Women are over half of the world's population, why should deity strictly be masculine? Wouldn't it make more sense for deity to be both male and female? The world is full of duality. We have night and day, girls and boys, summer and winter, etc. I worship both a Goddess and a God, while not condemning everyone who disagrees with me to the fires of hell. That's why modern Pagan cosmology makes sense to me.
As a spiritual person, I'm looking to connect with deity. I very rarely felt connected to deity sitting in a pew listening to someone talk about God. I wanted to experience God. I practice Wicca (one of several Modern Paganisms), and Wicca's ritual framework allows me to have that experience with deity that I often felt was missing as a Christian. There's not a series of complicated rules separating me from the divine; it's right there waiting for me anytime I want to experience it. I felt complete and whole the first time I prayed to The Goddess.
From Gina: How would you define the word pagan? I feel like the answer to this question is essential for us to understand what's actually being discussed.
It's my belief that there are several different definitions of the word "pagan." For a long time, the most common definition of the word pagan read something like this "anyone who is not a Christian, Muslim, or Jew." This definition is still used by a lot of people, and when those people stumble upon a faith outside of the Abrahamic Tradition they label it "pagan" by default. This definition nearly matches the use of the word pagan in some anthropological circles. Many anthropologists will label native religions as pagan, even if that religious tradition in Africa has nothing in common with one in the Philippines.
In my own writing, I often use the word pagan to refer to ancient pagan religions of Europe and the Middle East. Since most of those religions are unique unto themselves, I sometimes call them ancient paganisms. While it's true that both the Ancient Greeks and the Vikings worshipped a multitude of gods, the similarities mostly stop there. They get lumped together in 2012, but they wouldn't have been lumped together in the year 300; they would have been separate faith traditions.
The original meaning of the word pagan means "country dweller," and comes from the Latin word "paganus." Whether subconsciously, or as a result of the word pagan's origins, a lot of people refer to old or rustic practices as "pagan." I've seen various old folk dances (such as Morris dancing) referred to as "pagan" on a number of occasions even though it lacks any real connection to the paganisms of antiquity. There are a lot of holiday customs which are also referred to as pagan even though they lack a religious element, or developed entirely from Christian elements. (Halloween is not as pagan as you think it is.)
When I use the word Pagan (capital-P), I'm using it to signify one specific thing: an ambiguous but somewhat unified theory of Western Religious thought. I generally preface the word Pagan with "Contemporary" or "Modern" in order to differentiate it from the various other uses of the word outlined above. (While I used the words Modern or Contemporary, many Pagans prefer the term Neo-Pagan, and it was common in academic circles for awhile.) In my mind, Modern Pagans generally share three or four characteristics. Some Contemporary Pagans practice all of these things I'm going to list, some just one or two, but all are pretty recognizable as facets of today's Paganism.
Nature Religion: Pagans revere nature. Pagan holidays aren't birthdays or death-days. They occur on celestially auspicious occasions, generally equinoxes and solstices and the "cross quarter" days between those events. Basically we celebrate the changing of the seasons and this annual cycle is often referred to as "The Wheel of the Year." While the level of "revering nature" varies from Pagan to Pagan—some worship nature while others simply honor yearly cycles— it's still pretty universal.
I like to use the phrase "we are a part of nature, not apart from it." I wasn't put here to have dominion over the Earth; I was put here to be a part of it. This is a tenant that separates Paganism from a practice like Modern Satanism. I don't want to manipulate this world, I want to exist in harmony with it.
Polytheism: Calling all Pagans polytheists is rather limited, some are duotheists, and many believe that "all gods are one god," which could be looked at as a form of monotheism. I even know a few atheist Pagans. What makes Paganism unique, and why I use the term polytheist, is that Pagandom will generally support your experience with the gods. If you worship Thor and I worship Pan, we aren't necessarily adversaries. Your religious experience is just as valid as mine. We may not worship the same gods, and we may have different concepts of what deity is, but as a community we don't invalidate someone else's religious experience. These last few sentences also apply to how I view the religious traditions of others. Your spiritual experience is valid to me, and most Pagans don't think of other religious traditions as being "wrong"; we just disagree with anyone who thinks they have a stranglehold on the truth. Even when we disagree on the nature of deity, Pagans generally use the same type of language during ritual. We talk about The Goddess as being real even if there are those around us who have a more pantheistic view of deity. As a Pagan, if you attend a public ritual you go in knowing full well that a whole plethora of different deities might be called upon.
The Feminine Principle: Most Pagans revere a Goddess, or are open to the idea that deity is not exclusively male. Pagan Goddesses are equal to male deities. In addition to honoring the Divine Feminine, Pagan Circles generally see equality among the sexes. Women can lead rituals (and in many traditions are actually above men) and participate as equals (or superiors) in 99.9% of all "Pagan" traditions.
The Western Religious Tradition: The majority of things that make up Modern Pagan Religious practice come from Western Sources. Most of us tend to worship European and Middle Eastern deities, and the nuts and bolts of ceremony are also generally European. Many Modern Pagans attempt to recreate (or at least re-imagine) Ancient Western paganisms, whether they are Greek, Roman, Celtic, Egyptian, or Norse. In addition, there are several groups out there that would prefer not to be under our umbrella. Labeling Native American Traditions "Pagan" is a recipe for trouble. The same goes with Hindu traditions. That doesn't mean Modern Pagans ignore ideas, beliefs, and deity from outside of Western Culture; it just means that those impulses are generally filtered through a Western prism. Lots of Pagans I know worship Eastern Gods, and use Native American Ritual Techniques, but if they wanted to focus exclusively on those things they would join a Shinto Temple or petition the Lakota tribe for membership. Paganism is highly flexible and it's easy to add things to it, but those things are generally adapted for Contemporary Pagan use.
So when you ask me to define the word "pagan" you get a very complicated (and long) answer. It's safe to say that it has a variety of different meanings (and a few I didn't get to in this answer) depending on the context. I also prefer to see the word Pagan capitalized when referring to the modern religious practice.
(A lot of this answer was lifted directly from a blog post I wrote called "Defining the Word (or words)' pagan.')
From Shane: Do you represent any kind of pagan orthodoxy? Is there such a thing? I've always thought of paganism as a catch all for a tribalistic spirituality that is outside the framework of the world's major religions. Are your beliefs ones that you share with a community or are they just your beliefs? Assuming there is solidarity among modern first world pagans, is it in what you have in common or in who you are reacting against?
Paganism is an umbrella term, encompassing dozens of varying belief systems. As a result, there is no "Pagan Orthodoxy," but certain traditions could be said to possess an orthodoxy. Gardnerian Wicca is an initiatory, oathbound practice with certain rules and a consistent ritual structure. If you were to practice it in a way that violated its structure and teachings that could be considered a violation of orthodoxy. What makes Paganism unique is that we acknowledge that there are hundreds of ways to practice it, and as long as you doing at least a few of the things I outlined above, the rest of us are fine with you standing under the umbrella.
Modern Paganism might have very well started as a reaction to the industrial revolution. A lot of the language found in Modern Paganism can be traced back to the English Poetry of the Romantic Era, an era where poets like Keats, Shelley, and Byron were lamenting the loss of the eternal English countryside. (If you are really interested in learning more about the origins of Modern Paganism, I suggest picking up Professor Ronald Hutton's Triumph of the Moon.) Today though, it's not the loss of the countryside that unites most Pagans, but a deep love of the Earth and a desire to see that creation as sacred, which means maybe we haven't changed much at all.
From RHE: As I was selecting guests for our interview series, I had second-thoughts about inviting a pagan. Which seems strange considering the fact that we've interviewed an atheist, a Muslim, an Orthodox Jew, and several other people representing decidedly non-Christian faiths. Based on some of your articles, it seems like this sort of hesitancy to engage is common. Why do you think Christians are especially wary of paganism? Do you think this is based on misconceptions regarding pagan beliefs and practices?
The word pagan is pretty loaded, and it conjures up a lot of negative images for a lot of people. These people associate Modern Paganism with the pagan religions of antiquity, which were in direct competition with early Christianity. I think some of my ancestors threw some of your ancestors to the lions, and then you turned around and did the same thing to my ancestors. In ancient days, it was a pretty adversarial relationship, and some of this is expressed in the Bible. The Jews weren't real happy with a lot of their pagan neighbors, and the priests in the Temple tended to get upset with the Hebrew people when they would worship a goddess. In the New Testament, the Apostle Paul certainly doesn't come across as a cheerleader for our side. The Bible paints a pretty negative picture of ancient pagans. That has to have contributed to some degree.
The largest tradition within Modern Paganism is Wicca, or Witchcraft (there's some debate in our community whether or not the words are actually synonyms, but I'm going to use them as such). Like the word pagan, Witch and Witchcraft are loaded words. When people hear the word witch, they might think of something out of a fairy-tale or myth. If you associate the word "witch" strictly with vampires and zombies, it's going to be hard for you to look at a religious community using that term as a serious one. The word "witch" is also a lot like the word "pagan"; it has various definitions depending on who is using it. In anthropology, it often signifies a person using magic to harm or manipulate people. Movies are still being made with "evil witches," so our P.R. person is not the best. At its best, "witch" can be used to represent an empowered woman, which for some in the Christian Community is also frightening.
Part of the problem also lies within certain segments of the radical Evangelical Christian movement. I have a bookshelf dedicated to volumes like Wicca: Satan's Little White Lie, and Halloween and Satanism. Many of these books are full of sensationalist garbage, freely mixing Satanism and Modern Paganism with no respect for truth, only an ideological viewpoint. What's so frustrating about some of these books is that they sometimes have an element of truth to them, and then go straight from nature religion to "Black Masses" and "Human Sacrifice." If I was a Christian and had been exposed to this type of stuff, I probably wouldn't want to talk to Pagans either.
I once worked with a girl who believed that witches were sacrificing babies to Satan annually on Halloween. She had been told this in church, and no amount of reasonable conversation would convince her otherwise. This is what we are up against in some segments of the Christian Community. A Christian friend of mine was unfriended on Facebook by a former pastor just for sharing one of my blog posts on interfaith dialogue. Even associating with Pagans is still seen as taboo in a way that associating with Muslims or Buddhists is not.
In some segments of the Christian community, there's a lot of "guilt by association." Just saying the word pagan can get you into some trouble. There's also a big misconception out there that we are trying to "convert" people to Paganism. Nothing could be further from the truth. I don't want to convert anybody, I'll respect your beliefs if you respect mine, or at the very least just leave me alone to practice in peace.
From Grae Dream: Jason - thanks for being open enough to tread into these waters! I am a Christian...but an astounding number of agnostics and pagans and atheists keep coming into my life, and I love them to bits. Not the least reason being that I've had better spiritual (grand sense) conversations with some of them than many of my Christian friends! So thanks again for dialoging. One thing I've heard from my pagan friends is a sense of frustration that for them, they seem to feel a lot of pressure from society that you have to be "religious" to be moral. Obviously, as you've said, you don't sacrifice kittens or anything melodramatic like that. My question really is this: What would you say influences your own moral/ethical framework? Is it the Rede? The practices of whatever god/goddess you follow, seeing as you're a Wiccan? A general belief in the goodness of human kind? Philosophy? What influences your moral code?
My church youth group did an exercise once where one of our adult counselors took on the role of an atheist. Our job was to convince him of the truth about Jesus Christ. I remember many of the arguments we made were moral in nature, but our "atheist" kept relating a moral code that was just as triumphant as the Christian one, so we were forced to abandon that tactic.
Eventually, we made our way to "you're going to hell if you don't believe in Jesus," and I remember his response being something like "I live a moral life, why would I be going to hell?" This exercise probably had the wrong effect on me considering where I ended up, but from that moment on I began to see morality as something that could be separated from religion.
Pagans are not a "people of the book." We don't have a Bible, or a long moral code, but there are several things which generally contribute to the ethics of Paganism. For many Wiccans (and even some who don't use that term), it's the Wiccan Rede, which states "an it harm none, do what you will." It's a very simple phrase, but it's applicable in plenty of situations. Drunk driving for instance, would fall under the Rede; you shouldn't drive drunk because you could obviously harm someone while doing so. Many of the rules which come up in the Ten Commandments are covered by the Rede (do not kill, do not steal, do not lie). The Wiccan Rede has a lot in common with "Do unto others as you would have them do unto you."
In addition to the Rede a lot of Pagans believe in karma and the "threefold law." Many of us believe that what we do comes back to us, often in triplicate. If I'm nice to others, then I will be rewarded with nice things happening to me. If I project positive energy, positive energy will come back to me. If I engage in negative things and hurt people, I will wind up experiencing negative things. This is sometimes also called "The Law of Return."
Where Pagan morality differs from Christian morality is that we don't see things as a cosmic test. If two people choose to engage in premarital sex and they are being upfront and honest about it with each other, then it's not a problem. If someone were to manipulate another into a sexual situation, then that's a huge problem.
From Karl: As a pagan, do you believe the God of the Christian Bible exists, and simply reject him in favor of paganism? Or do you believe the God of the Christian Bible doesn't exist and that paganism is a more accurate reflection of reality? And what do you believe about Jesus Christ? Does paganism take a stance on this or is your view here yours alone but not reflective of other pagans?
First of all, Pagans do not "reject" anything. When someone chooses to embrace Paganism, there are no oaths which call for the rejection of Jesus or his Dad. Becoming a Pagan means acknowledging a different path, but it doesn't mean paving over the old one. So I'm extremely uncomfortable with using the word "reject," because it doesn't apply to us. There are many Pagans who continue to embrace Yahweh and Jesus in their rituals; they just supplement them with other gods. It's not common, but it happens, and it's something I used to do with regularity.
If I'm going to argue that all of the pagan gods of antiquity are valid representations of deity, I have no choice but to look at Yahweh as a valid representation of deity. So yes, I would say your God exists; I just don't see him as "the only way," just as one of many ways. I find that Paganism better reflects my own worldview (gender balanced, earth is sacred, direct pathway for communion with deity), but I don't think it's necessarily superior to anything else. As long as you are tolerant and accepting of others, I think your path is just as valid as mine.
Where we would disagree, of course, is in how we view the Bible. To me the Bible is a divinely inspired work, but it's not inerrant or infallible. It has a lot of problems, and reflects the biases of the people who wrote it and the time(s) in which it was written. Modern Bible scholars for instance will tell you that the Apostle Paul only wrote seven of the thirteen epistles generally attributed to him. That's a problem, and while I don't think that revelation diminishes anything in the New Testament, it speaks to the very human nature of The Bible.
Jesus is a more complicated topic. There are a lot of Pagans who greatly respect the teachings of Jesus. If Christians paid more attention to the Beatitudes and less attention to Leviticus, the world would be in much better shape. My personal belief is that Jesus was a man who preached a message of love and peace, and probably believed that the end of the world was near. When Christians worship Christ, I believe they are worshipping a genuine deity that reflects the values of the man Jesus. Yes, this is a complicated way to argue that Jesus was both a man and is now a deity, and in no way represents Pagandom as a whole. I'm sure that there are Pagans who view Jesus as just a human teacher, or perhaps they see him as a metaphor for something else. Some Pagans claim him as one of ours whose message got distorted.
I think that faith in Jesus often makes people better. There's a lot of positive in his message, and whether or not someone sees him as divine or not doesn't change that. Yes, we disagree on what his mission was, or what it all means from a cosmological perspective, but that doesn't mean we have to argue about those points. A lot of Pagans have had bad experiences with Christianity. They feel as if they've been judged and cast aside for their religious choices. Curiously, I never really hear any Pagans bad-mouthing Jesus, just his followers sometimes. (Paul is another story, but I digress.)
From Katherine: I read on your website that you practice spells. I'll admit that most of my perceptions regarding spells come from Buffy the Vampire Slayer, which I am guessing are not truly representative. Are there any "rules" or code for practicing spells? In BTVS (I know, I know...), Willow gets slammed for using magic for her own enhancement and messing with the order of the universe. Is there really such a thing as black magic? What does that entail? Are there certain rituals that are strictly off limits?
I hate the word "spell" because I don't think it accurately reflects what we do. For most Pagans, magic is simply the manipulation of energy, an energy that's already around us. Have you ever gone to church and been in the middle of a really moving service and felt a heaviness in the air? My favorite example is probably the "electricity" in the air at a major sporting event, there's something there that you can feel while not being able to touch it. Those things are representations of energy. Pagans generally just direct that energy towards specific goals or purposes. Let's say I need a job, I could gather up that energy and direct it towards me finding employment
In a lot of ways, magic is a lot like prayer, just minus the middleman. Instead of having to seek someone's approval to change a certain circumstance, we just try to change the circumstance. If my Dad were to have surgery on his heart, I wouldn't ask deity to make sure he's OK; I'd try to direct energy towards him to make sure everything turned out alright. That doesn't mean I think that magic (energy) can cure cancer, but it might help alleviate suffering or provide enough oomph to get someone through another day. A famous Wiccan High Priestess once said that "magic is like an intense prayer" and I agree wholeheartedly.
When it comes to magic, most Pagans respect "free will." You shouldn't do a spell to get Justin Beiber to fall in love with you; you should do a spell to bring love into your life. Getting Biebs to fall in love with you would be manipulating his free will and a violation of "an it harm none." I don't think there's anything wrong with using magic to better your life, but there is something wrong with using it to better your own life at the expense of others.
For the record, I should also point out that belief in magic is not something unique to Paganism. Every religion, including Christianity, has had magic users. Putting a dream catcher up in your bedroom is a type of magic; you are using it to catch "good energies" and bring them into your life. Magic is something that can be totally separated from a religious context. I don't need to pray to Aphrodite to use magic, I can just use it. The whole "power of positive thinking" thing is magic, same with creative visualization. It's not something that requires dusty old books and iron cauldrons.
I once told a friend that "I don't really use magic" and he began laughing hysterically. When he was done laughing he told me that i use it every day. At the time I managed a coffee shop and on a daily basis I tried to fill that store with "good vibes." What I was doing was projecting positive energy and that energy generally made people like me. "Like attracts like," so to speak. In order to be successful I had to create an atmosphere that people wanted to visit.
From Sarah: Where do you see some common ground for paganism and Christianity?
I think there's a lot of common ground between Pagans and Christians who care about issues of social justice, acceptance, and the environment. I believe both groups care about looking out for others and being good environmental stewards. You may not share my religious beliefs, but as long as you respect them, I'm fine with it.
From Kat W.: I've known of pagans who run the gamut from secular agnostics who treat their spirituality as completely metaphorical, to those who are pagan re-constructionists attempting to resurrect ancient tribal religions and espouse a literal belief in their chosen pantheon of gods. Where along this spectrum do you fall? Would you say it's common for Wiccans to have a "personal" relationship with their god(s) similar to how Christians think of Jesus, or is that not how pagans generally view their association with a deity?
It depends on the Pagan obviously. If I'm more of an agnostic Pagan. I'm probably not going to have a relationship with deity in the way a Christian might with Jesus. I'm probably more focused on deity than the majority of Pagans, and in my practice interacting with deity is an important part of my spirituality. I believe wholeheartedly that my gods have a certain consciousness and that I'm capable of interacting with them.
Sometimes, when talking to Christians, my interactions with the god Pan parallel their interactions with Jesus. They talk to Christ like I talk to Pan, and we both feel a certain "presence" when we commune with our gods. Some Pagans make devotion to a certain goddess or pantheon their focal point; others are more involved with seeing the Earth as a manifestation of deity.
My wife is extremely partial to Aphrodite, and sometimes she'll say things like "I think Aphrodite disapproves," or "I think Aphrodite was the one who put this dress on sale." She's a lot like me in that she has a very personal relationship with deity.
From Monika: My question relates to something I have been thinking about for awhile. From what little I have seen of Pagan art, imagery, ritual, ect, it appears there is a sincere honoring of both the male and the female energies. In particular, I get the impression that harmony between male and female is especially celebrated. This strikes me as very beautiful and positive for our world. I couldn't help but contrast this with the very sad track record Christianity has on these things. Institutional Christianity, to its own detriment, has often pitted male and female against each other, and downplayed the female energy, while Paganism sees the Divine in both. Am I correct in my impressions? And can you share thoughts on your religion's stance on these things, and how we all can move forward in understanding, no matter our faith?
One of the things that separates Modern Paganism from most other Western Religions is how much emphasis we place on The Lady (or The Goddess). Though there aren't any hard or fast numbers, it's my belief that more people have come to Modern Paganism through The Goddess than any other factor. We celebrate her in art, poetry, song, and deed. Along with nature, she's the beating heart of our movement. My own personal beliefs are a reflection of the balance I see between Lady and Lord, but there are a lot of Pagans who worship a Goddess (or goddesses) exclusively. I still think they are a part of our tribe.
One of the things that Christianity lacks is figure of female divinity. In Catholicism, the Virgin Mary is revered a lot like a goddess (as are some of the female saints). In the modern age, due to books like The DaVinci Code and Holy Blood Holy Grail, it's become hip to look at Mary Magdalene as kind of a female Christ figure, even though those books don't quite articulate it that way. I've heard arguments that Yahweh is neither male nor female, but we are so conditioned to thinking of him as male (and you'll notice that I wrote "him" there without a second thought) that it's been hard for that idea to take root.
Early Christianity has a very positive message for women. While none of Jesus' twelve apostles were women, Mary Magdalene was considered an important figure in his life, and it was the ladies who first found out about Jesus' victory over death. Paul mentions females in positions of authority in his (authentic) letters, and early Christianity was unique in pagan antiquity in that it allowed everyone to sit at the table, regardless of ethnicity, sex, or status as slave or master. If Christians were able to move back to this more equitable, and inclusive, version of Christianity, I think that "sad track record" could be mended.
I've really enjoyed answering your questions, and I'm grateful to Rachel for the opportunity to do so. Before signing off, I think it's important to remind everyone that while I've tried my best to write about Modern Paganism from a variety of perspectives, it's a very subjective thing, and you might hear completely different answers from other Pagans. I don't speak for all of Pagandom, but I like to think my views are pretty typical.
If you have questions after reading this, I'll be around in the comments section for a while and will do my best to answer any additional queries.
Blessed Be,
Jason Mankey
Check out the rest of the interview series - which includes an atheist, a Catholic, a Mormon, a nun, a Muslim, an evolutionary creationist, a humanitarian, an environmentalist, a gay Christian, a Democrat, a Republican, a Libertarian, a Quaker, a Pacifist, and many more - here.
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"Jaws will drop": Live Arts lands in new digs
Thirty-five thousand concrete blocks. Four million dollars. Five years of dreams. That, says Live Arts artistic director John Gibson, is what it took to bring the new Live Arts space– dubbed the City Center for Contemporary Arts– from inception to reality.
This weekend, the public will get its first chance to peek inside the building, which has been under construction for 18 months, at a grand opening for Live Arts, as well as Second Street Gallery and Light House, the other non-profit arts groups that will coexist in the 27,000-foot, four-floor facility.
Gibson says he's hoping jaws will drop.
"This building," he says, "is the one that tips the balance for Water Street with its own identity, streetscape, and distinct personality from the Downtown Mall."
With its modern boxy forms, sheet-metal siding, and bold swaths of purple and yellow paint, the building stands out against a sea of red brick.
But Joan Fenton, chair of the City's Board of Architectural Review, says it's perfectly in keeping with the BAR's standards.
"If you're doing a new building," Fenton explains, "you can try to design anything you want."
In fact, starting from scratch is often easier than renovation of an already existing structure in a "design district" like downtown. With renovations or additions, any exterior changes must not appear to be a part of the original building, something that seems counterintuitive, but which the BAR believes preserves historic integrity.
Fenton cites the recent additions to the Wachovia and Timberlakes buildings on the Downtown Mall as particularly successful renovations.
For new construction, the BAR offers "much greater flexibility," Fenton says. The building "shouldn't overpower the neighboring buildings and should be compatible with the streetscape." Fenton cites the CCCA's proximity to the equally large Jefferson Theater, located just next door.
Gibson, too, notes that proximity: "This is the first time in the history of this city that two theaters have existed next door to each other." That, combined with the planned reopening of the nearly 1,000-seat Paramount Theater, Gibson believes, will "nail Downtown Charlottesville as an entertainment destination for Central Virginia."
Of The Paramount, a theater whose renovation cost is at least thrice the price of this new structure, Gibson is clear: "There is zero competition between the two projects."
Gabe Silverman, Live Arts' former landlord at its 609 Market Street location, agrees with Gibson that downtown is becoming an arts mecca. And though he could be griping about losing a major, longtime tenant, Silverman has nothing but praise for Live Arts' decision to move.
"I think it's dynamite," he says, adding that he hopes to lease the old Live Arts space to a trio of local musicians for a performance space and late-night eatery. He calls the new building, designed by Bushman Dreyfus Architects, "amazing."
On a recent tour through the space, Gibson's enthusiasm for Live Arts' new home is palpable.
"I think people just aren't going to believe it!" he gushes, making his way up a back stairway.
At the front of the building, a shared first-floor lobby offers immediate access to all three organizations. A grand staircase that will eventually provide access to second, third, and fourth floors, will not be constructed until sometime in November.
Second Street Gallery, despite moving for the third time, remains on a street name Second (this time it moved from Second Street, NW to Second Street SE), with a light-filled ground floor gallery at the corner and a smaller, windowless, space for shows requiring special lighting. The move neatly coincides with the Gallery's 30th anniversary celebration and exhibit, says Gallery director Leah Stoddard.
Of the three organizations, Light House will occupy the smallest area, a workshop space with a wall large enough for projections.
Live Arts takes the lion's share of the space, and Gibson says the main theater called the UpStage– provided the basis for the entire building's design.
Although the UpStage has the same footprint as the old theater approximately 40'X40'– Gibson says the differences cannot be overstated.
With two levels of seating and a soaring 30-foot ceiling, the new theater will be able to accommodate 200 patrons, a 50 percent increase over the original space. And even more important, Gibson says, there are "no obstructed sightlines" from any seat in the house. (Columns in the former space blocked the view of portions of the stage from certain seats.) A custom-built and moveable catwalk bridge will assist with lighting and provide an extra stage towering above the audience for certain productions.
Gibson, who claims to have seen much of his competition on various travels, is not shy with superlatives. "I believe," he says, "this is the finest small theater in the world."
A second smaller theater what used to be called the Live Arts Lab space and is now referred to as DownStage sits toward the rear of the building, and Gibson says the soundproofing including "floating floors"– in both theaters should prevent any noise crossover when two shows coincide.
"You could have a drum festival in here," he promises, without anyone in the larger theater hearing a rat-a-tat.
As final occupancy permits were issued earlier this week and finishing touches were applied, Gibson and crew were busy preparing for the weekend's festivities, which include performances, refreshments, and shows at all three organizations. But even when the building opens, the work won't be done. Fundraising for the project is not yet complete; roughly a half-million dollars is still needed in order to finish things like the planned rooftop garden.
Gibson, however, says he's not worried.
"When people see just how excellent and just how visionary this building is," he says, "fundraising will be a different degree of difficulty."
Bottom-line watchers of the new arts building opted for zinc siding instead of the originally planned titanium alloy.


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At 5.30 a.m. an urgent knocking jolted me from sleep. Standing at my compartment door, a frantic-looking female train attendant pointed out the window.
We'd halted at a station, and from the worried expression on her face, I knew it was my stop.
Once again, a breakdown in communication had caused mischief. Not 12 hours before, the same attendant had told me, at least I thought she'd told me, I'd arrive at 7.30 am. Read full article »


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KDS Danmark er opbygget omkring en hovedbestyrelse, som varetager den daglige ledelse samt drift. KDSDanmarks bestyrelse har til en hver tid hovedansvaret for alle aktiviteter samt udvalg som har tilknytning til forbundet.
KDS Danmark er opbygget omkring en hovedbestyrelse, som varetager den daglige ledelse samt drift. KDSDanmarks bestyrelse har til en hver tid hovedansvaret for alle aktiviteter samt udvalg som har tilknytning til forbundet.
10. nov. 1868 - 26. apr. 1957
Karate-Dõ er Karatens rigtige brug, udført med den rette forståelse. Den der oprigtigt træner i denne Dõ og virkelig forstår Karate-Dõ bliver aldrig nemt trukket ind i en kamp.
Studerende af enhver kunstart, som klart indbefatter karate-dõ, må aldrig glemme at forædle sind og krop.
At vinde et hundrede sejre i et hundrede slag er ikke den største færdighed. At besejre fjenden, uden at kæmpe, er den største færdighed.
Gichin Funakoshi (1868 - 1957).
31. mar. 1927 - 24. jan. 1987
When Master Funakoshi arrived in Japan (from Okinawa) he was more than 50 years old and his students thought he executed his movements in a relaxed way due to his age. This relaxation is, in fact, fundamental. It is only nowadays that all is done with strength and this is actually a true contradiction.
Furthermore the evolution of competition in Karate is opposed to Karate-do ettiquette. Competition has resulted in the loss of many things in Karate-do.... but possibly, we may not have the right to criticize considering that we practiced it and now we have abandoned it! [Murakami Sensei originally trained in sports karate]. Competition, today, is not the result of practice, rather the result of practice for competition... and this is very different. A specific preparation is not pure practice!
Anyway, I believe that comparing Shotokai with other styles is not possible, because it truly is something completely different. It does not have competition as the objective, rather the liberation of body and spirit.
Tetsuji Murakami (1927 - 1987).
7. dec. 1912 – 8. jan 1981
"In our physical movements, there are those that are natural and others that are not. Through the practice of Karate-do, we can learn to differentiate between the two and also learn to acquire natural movements. We also learn of the power that nature endowed us with and how to use it, for a man has a great deal of hidden power of which he is not aware."
Shigeru Egami (1912 - 1981).
1913 – 1999
Udklip af: Foreword of Karate-Do Nyumon (Bog: Karate-Do Nyumon af Gichin Funakoshi, Dec. 1943)
Often in practicing the advanced kata, students concentrate too much on the order and continuity of the movements, without considering the effectiveness of each technique. In extreme cases, they may have the illusion that they have mastered the kata by simply memorizing the order of the movements. It should be clear that, in reality, one must practice both basic techniques and advanced kata, and that the study of basics takes on a new and deeper meaning after one experiences more complex practice.
In traditional kata such as Bassai, the difference between simply executing the movements in the correct order and performing the kata while taking maai into account is immediately apparent. If one imagines a real opponent and performs the kata while thinking of maai, a blending of hard and soft, quick and slow elements appear quite naturally. Then each movement of the hands and feet takes the shortest possible route.
Genshin [Motonobu] Hironishi (1913 – 1999)
15. juli 1964 -
Kiai kommer fra mellemgulvet op gennem kroppen, videre til munden og ud i forbindelse med en udånding . . . . . . Faktisk minder det om at hoste.
Karate som selvforsvar går ud på at komme ind på modstanderen, lave en masse ravage, og derefter trække sig tilbage igen. Karate grappling er til backup.
14. nov. 1889 - 23. maj 1952
"The karate that has been introduced to Tokyo is actually just a part of the whole. The fact that those who have learnt karate there feel it only consists of kicks & punches, and that throws & locks are only to be found in judo or jujutsu, can only be put down to a lack of understanding … Those who are thinking of the future of karate should have an open mind and strive to study the complete art"
Kenwa Mabuni, 1938
14. nov. 1889 - 5. apr. 1870
"Kumite is an actual fight using many basic styles of kata to grapple with the opponent".
25. apr. 1888 - 8. okt. 1953
"Through sparring practice one may identify the practical meaning of Kata."
Gichin Funakoshi "Sparring does not exist apart from the kata but for the practice of the kata."
Chojin Miyagi: "Through sparring practice one may identify the practical meaning of kata."


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AUBURN HILLS, Mich., July 11 (UPI) -- Chrysler is recalling 895,000 SUVs after an investigation by the NHTSA found that there was a wiring problem in the vanity mirror that could cause a fire.
The carmaker announced that it will recall Jeep Grand Cherokee and Dodge Durango SUVs from the 2011-2014 model years, 651,000 of which are registered in the U.S. The recall relates to wiring in the vanity mirror in the sun visor that could short circuit and cause a fire, according to a report posted on the National Highway Traffic Safety Administration's website.
To fix the problem, Chrysler said it will install a wire guide on all vehicles, whether they have had work done to the vanity mirror or not, that will keep electrical lines adequately spaced.
Chrysler also initiated changes to its manufacturing process in 2013 to fix the problem. The problem was first detected when the visors or headliner were being fixed at dealerships.
Chrysler said that the problem was minor and resulted in no injuries and little damage. But the NHTSA forced its case and the automaker agreed to initiate the recall.
The NHTSA started an investigation in August 2013 after drivers complained of fires near the vanity mirror. The investigation was upgraded after the agency received 41 complaints about the problem and 38 reports of fires, including three with injuries. While many of the fires were small and caused only smoldering, other owners complained of more serious problems.
"In some reports the fire spread to the front seats and/or door panels of the vehicle. In one report the sunroof was damaged, causing the glass to shatter," the agency reported.


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1. This earth was once a garden place,With all her glories common,And men did live a holy race,And worship Jesus face to face,In Adam-ondi-Ahman.
2. We read that Enoch walked with God,Above the pow'r of mammon,While Zion spread herself abroad,And Saints and angels sang aloud,In Adam-ondi-Ahman.
3. Her land was good and greatly blest,Beyond all Israel's Canaan;Her fame was known from east to west,Her peace was great, and pure the restOf Adam-ondi-Ahman.
4. Hosanna to such days to come,The Savior's second coming,When all the earth in glorious bloomAffords the Saints a holy home,Like Adam-ondi-Ahman.
Text: William W. Phelps, 1792-1872. Included in the first LDS hymnbook, 1835.Music: Anon., Southern Harmony, 1835
- Book
- Hymnal
- Hymn Number
- 49
- Music
- Anon., Southern Harmony, 1835
- Text
- William W. Phelps, 1792-1872. Included in the first LDS hymnbook, 1835.
- Scriptures
- Doctrine and Covenants 116:1, Doctrine and Covenants 107:53-57
- Meter
- 8 7 8 8 7
- Topic
- Jesus Christ - Second Coming, Nature, Zion
- Tune
- Prospect of Heaven


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HILLSVILLE — A new fixed base operator has Twin County Airport on the radar of many helicopter pilots from the region.
Bill Bryant had gotten interested in flying first with radio controlled models, but then spun up his involvement in flying by building his own helicopter in 2000.
He fabricated the frame and installed a Geo Metro engine in the aircraft, which he often flies at 500 feet above the Twin Counties.
Bryant had operated a garage in Hillsville, but he leased that out and now is a tenant in a hangar at the airport, offering a variety of aerial services there.
The hangar at Bill's Helicopter Service LLC holds several aircraft that he owns or has been contracted to provide inspections and maintenance for.
He has earned his certification from the FAA as an airframe and power plant mechanic and provides maintenance for helicopters and planes.
Bryant also serves as a flight instructor and flies over many a festival, the Labor Day Gun Show and Flea Market included, giving aerial tours.
He helps clients buy and sell helicopters, provides inspections and works to get imported helicopters into compliance with regulations here in the U.S.
Twin County Airport reached out to Bryant when he was working at a hangar on his own property, and the two parties negotiated a deal.
"I was limited to just helicopters because I didn't have any place to land a plane," Bryant said.
He keeps his own 1965 Cessna plane at the airport, alongside his 1967 model helicopter with its fresh bright red color from a recent paint job.
There probably isn't another operator in Virginia providing service for helicopters closer than Bristol or Danville. Bryant's business has grown so he provides service to 14 helicopters for a radius of about 100 miles, except for one distant client from the North Carolina coast.
His clients include businesses like aerial surveyors and crop dusters.
Two employees work with Bryant, one of which is also an airframe and power plant mechanic. Both are helicopter pilots.
Having built and flown his own helicopter gives Bryant an understanding of how a helicopter works. "For me, it's just about understanding the mechanics behind it."
His business allows him to continue to fly, and he works six days a week.
Some people struggle with their chosen career, but Bryant said it helps that he enjoys his work.
"I started at the bottom and I worked myself up with the help of the Lord to where we are today," Bryant said. "I've been really busy. I've been blessed to have the business."
• Contact Bill's Helicopter Service by calling (276) 733-9576, visit billshelisvc.com or e-mail firstname.lastname@example.com.
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Helene Details/Reception Card
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St. Lucia
Mobile - St. Lucia
Get Help When Away
Get Help When Away
Why do I get charged for data roaming? How can I control the charges?
What are the rates when you roam?
How do you deactivate roaming?
Roaming Tips
How can you check your voicemail from any phone or while roaming?


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81104A Pulse Pattern Generator, 80 MHz
|Product Status:
|Obsolete | View Service Options
A replacement for this product is available:
Key Features & Specifications
- Single-/dual-channel pulse pattern generator
- 80 MHz, 10 V from 50 Ohm into 50 Ohm
- Triggerable / PLL operation selectable
- Pulse / burst / pattern modes selectable
- Variable transition times
- BNC outputs, single-ended
- Single- or dual-channel: Requires 1 or 2 output modules 81105A
The Keysight 81104A 80 MHz Pulse Pattern Generator with one or two Keysight 81105A output modules (single-/dual-channel) builds on the performance of the 81101A and is backward-compatible.
The 81104A extends the frequency range and adds RZ/NRZ pattern capability up to 16 kbit per channel. An NRZ strobe channel provides a trigger at arbitrary points in the pattern, or can be used as an additional pattern source.
If two 81105A Output modules are available, the outputs can be added. This allows elaborate pulse shapes for simulating glitches, testing clock-recovery circuits or generating 3- or 4-level codes.
Channel-add and 1000 Ohm source modes each operate up to about 60 MHz. Combined, the maximum speed is about 15 MHz.
NOTE: Each Keysight single-channel Pulse Pattern Generator 81104A 80 MHz requires one (1) output module Keysight 81105A. For the dual-channel configuration, two (2) output modules Keysight 81105A are required.
For complete details, see the 81100 Family Technical Specifications.
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