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With Eber and Eremon, sons of Milé, and conquerors of the gods, begins a fresh series of characters in Gaelic tradition--the early "Milesian" kings of Ireland. Though monkish chroniclers have striven to find history in the legends handed down concerning them, they are none the less almost as mythical as the Tuatha Dé Danann. The first of them who has the least appearance of reality is Tigernmas, who is recorded to have reigned a hundred years after the coming of the Milesians. He seems to have been what is sometimes called a "Culture-king", bearing much the same kind of relation to Ireland as Theseus bore to Athens or Minos to Crete. During his reign, nine new lakes and three new rivers broke forth from beneath the earth to give their waters to Erin. Under his auspices, gold was first smelted, ornaments of gold and silver were first made, and clothes first dyed. He is said to have perished mysteriously 1 with
three-fourths of the men of Erin while worshipping Cromm Cruaich on the field of Mag Slecht. In him Mr. Nutt sees, no doubt rightly, the great mythical king who, in almost all national histories, closes the strictly mythological age, and inaugurates a new era of less obviously divine, if hardly less apocryphal characters. 1
In spite, however, of the worship of the Tuatha Dé Danann instituted by Eremon, we find the early kings and heroes of Ireland walking very familiarly with their gods. Eochaid Airem, high king of Ireland, was apparently reckoned a perfectly fit suitor for the goddess Etain, and proved a far from unsuccessful rival of Mider, the Gaelic Pluto. 2 And adventures of love or war were carried quite as cheerfully among the sídh dwellers by Eochaid's contemporaries--Conchobar son of Nessa, King of Ulster, Curoi son of Daire, King of Munster, Mesgegra, King of Leinster, and Ailell and Medb 3, King and Queen of Connaught.
All these figures of the second Gaelic cycle (that of the heroes of Ulster, and especially of their great champion, Cuchulainn) lived, according to Irish tradition, at about the beginning of the
[paragraph continues] Christian era. Conchobar, indeed, is said to have expired in a fit of rage on hearing of the death of Christ. 1
But this is a very transparent monkish interpolation into the original story. A quite different view is taken by most modern scholars, who would see gods and not men in all the legendary characters of the Celtic heroic cycles. Upon such a subject, however, one may legitimately take sides. Were King Conchobar and his Ultonian champions, Finn and his Fenians, Arthur and his Knights once living men round whom the attributes of gods have gathered, or were they ancient deities renamed and stripped of some of their divinity to make them more akin to their human worshippers? History or mythology? A mingling, perhaps, of both. Cuchulainn 2 may have been the name of a real Gaelic warrior, however suspiciously he may now resemble the sun-god, who is said to have been his father. King Conchobar may have been the real chief of a tribe of Irish Celts before he became an adumbration of the Gaelic sky-god. It is the same problem that confronts us in dealing with the heroic legends of Greece and Rome. Were Achilles, Agamemnon, Odysseus, Paris, Æneas gods, demi-gods, or men? Let us call them all alike--whether they be Greek or Trojan heroes, Red Branch Champions, or followers of the Gaelic Finn or the British Arthur--demi-gods. Even so, they stand
definitely apart from the older gods who were greater than they were.
We are stretching no point in calling them demi-gods, for they were god-descended. 1 Cuchulainn, the greatest hero of the Ulster cycle, was doubly so; for on his mother's side he was the grandson of the Dagda, while Lugh of the Long Hand is said to have been his father. His mother, Dechtiré, daughter of Maga, the daughter of Angus "Son of the Young", was half-sister to King Conchobar, and all the other principal heroes were of hardly less lofty descent. It is small wonder that they are described in ancient manuscripts 2 as terrestrial gods and goddesses.
"Terrestrial" they may have been in form, but their acts were superhuman. Indeed, compared with the more modest exploits of the heroes of the "Iliad", they were those of giants. Where Greek warriors slew their tens, these Ultonians despatched their hundreds. They came home after such exploits so heated that their cold baths boiled over. When they sat down to meat, they devoured whole oxen, and drank their mead from vats. With one stroke of their favourite swords they beheaded hills for sport. The gods themselves hardly did more, and it is easy to understand that in those old days not only might the sons of gods look upon the daughters of men and find them fair, but immortal
women also need not be too proud to form passing alliances with mortal men.
Some of the older deities seem to have already passed out of memory at the time of the compilation of the Ulster cycle. At any rate, they make no appearance in it. Dead Nuada rests in the grianan of Aileach; Ogma lies low in sídh Airceltrai; while the Dagda, thrust into the background by his son Angus, mixes himself very little in the affairs of Erin. 1 But the Morrígú is no less eager in encouraging human or semi-divine heroes to war than she was when she revived the fainting spirits of the folk of the goddess Danu at the Battle of Moytura. The gods who appear most often in the cycle of the Red Branch of Ulster are the same that have lived on throughout with the most persistent vitality. Lugh the Long-handed, Angus of the Brugh, Mider, Bodb the Red, and Manannán son of Lêr, are the principal deities that move in the background of the stage where the chief parts are now played by mortals. But, to make up for the loss of some of the greater divine figures, the ranks of the gods are being recruited from below. All manner of inferior divinities claim to be members of the tribe of the goddess Danu. The goblins and sprites and demons of the air who shrieked around battles are described collectively as Tuatha Dé Danann. 2
As for the Fomors, they have lost their distinctive names, though they are still recognized as dwellers beneath the deep, who at times raid upon
the coast, and do battle with the heroes over whom Conchobar ruled at Emain Macha.
This seat of his government, the traditionary site of which is still marked by an extensive prehistoric entrenchment called Navan Fort 1, near Armagh, was the centre of an Ulster that stretched southwards as far as the Boyne, and round its ruler gathered such a galaxy of warriors as Ireland had never seen before, or will again. They called themselves the "Champions of the Red Branch"; there was not one of them who was not a hero; but they are all dwarfed by one splendid figure--Cuchulainn, whose name means "Culann's Hound". Mr. Alfred Nutt calls him "the Irish Achilles" 2, while Professor Rhys would rather see in him a Heracles of the Gaels. 3 Like Achilles, he was the chosen hero of his people, invincible in battle, and yet "at once to early death and sorrows doomed beyond the lot of man", while, like Heracles, his life was a series of wonderful exploits and labours. It matters little enough; for the lives of all such mythical heroes must be of necessity somewhat alike.
If Achilles and Heracles were, as some think, personifications of the sun, Cuchulainn is not less so. Most of his attributes, as the old stories record them, are obviously solar symbols. He seemed generally small and insignificant, yet, when he was
at his full strength, no one could look him in the face without blinking, while the heat of his constitution melted snow for thirty feet all round him. He turned red and hissed as he dipped his body into its bath--the sea. Terrible was his transformation when sorely oppressed by his enemies, as the sun is by mist, storm, or eclipse. At such times "among the aërial clouds over his head were visible the virulent pouring showers and sparks of ruddy fire which the seething of his savage wrath caused to mount up above him. His hair became tangled about his head, as it had been branches of a red thorn-bush stuffed into a strongly-fenced gap. . . . Taller, thicker, more rigid, longer than mast of a great ship was the perpendicular jet of dusky blood which out of his scalp's very central point shot upwards and then was scattered to the four cardinal points; whereby was formed a magic mist of gloom resembling the smoky pall that drapes a regal dwelling, what time a king at nightfall of a winter's day draws near to it." 1
So marvellous a being 2 was, of course, of marvellous birth. His mother, Dechtiré, was on the point of being married to an Ulster chieftain called Sualtam, and was sitting at the wedding-feast, when a may-fly flew into her cup of wine and was unwittingly swallowed by her. That same afternoon
she fell into a deep sleep, and in her dream the sun-god Lugh appeared to her, and told her that it was he whom she had swallowed, and bore within her. He ordered her and her fifty attendant maidens to come with him at once, and he put upon them the shapes of birds, so that they were not seen to go. Nothing was heard of them again. But one day, months later, a flock of beautiful birds appeared before Emain Macha, and drew out its warriors in their chariots to hunt them.
They followed the birds till nightfall, when they found themselves at the Brugh on the Boyne, where the great gods had their homes. As they looked everywhere for shelter, they suddenly saw a splendid palace. A tall and handsome man, richly dressed, came out and welcomed them and led them in. Within the hall were a beautiful and noble-faced woman and fifty maidens, and on the tables were the richest meats and wines, and everything fit for the needs of warriors. So they rested there the night, and, during the night, they heard the cry of a new-born child. The next morning, the man told them who he was, and that the woman was Conchobar's half-sister Dechtiré, and he ordered them to take the child, and bring it up among the warriors of Ulster. So they brought him back, together with his mother and the maidens, and Dechtiré married Sualtam, and all the chiefs, champions, druids, poets, and lawgivers of Ulster vied with one another in bringing up the mysterious infant.
At first they called him Setanta; and this is how he came to change his name. While still a child,
he was the strongest of the boys of Emain Macha, and the champion in their sports. One day he was playing hurley single-handed against all the others, and beating them, when Conchobar the King rode by with his nobles on the way to a banquet given by Culann, the chief smith of the Ultonians. Conchobar called to the boy, inviting him to go with them, and he replied that, when the game was finished, he would follow. As soon as the Ulster champions were in Culann's hall, the smith asked the king's leave to unloose his terrible watch-dog, which was as strong and fierce as a hundred hounds; and Conchobar, forgetting that the boy was to follow them, gave his permission. Immediately the hound saw Setanta coming, it rushed at him, open-mouthed. But the boy flung his playing-ball into its mouth, and then, seizing it by the hind-legs, dashed it against a rock till he had killed it.
The smith Culann was very angry at the death of his dog; for there was no other hound in the world like him for guarding a house and flocks. So Setanta promised to find and train up another one, not less good, for Culann, and, until it was trained, to guard the smith's house as though he were a dog himself. This is why he was called Cuchulainn, that is, "Culann's Hound"; and Cathbad the Druid prophesied that the time would come when the name would be in every man's mouth.
Not long after this, Cuchulainn overheard Cathbad giving druidical instruction, and one of his pupils asking him what that day would be propitious
for. Cathbad replied that, if any young man first took arms on that day, his name would be greater than that of any other hero's, but his life would be short. At once, the boy went to King Conchobar, and demanded arms and a chariot. Conchobar asked him who had put such a thought into his head; and he answered that it was Cathbad the Druid. So Conchobar gave him arms and armour, and sent him out with a charioteer. That evening, Cuchulainn brought back the heads of three champions who had killed many of the warriors of Ulster. He was then only seven years old.
The women of Ulster so loved Cuchulainn after this that the warriors grew jealous, and insisted that a wife should be found for him. But Cuchulainn was very hard to please. He would have only one, Emer 1, the daughter of Forgall the Wily, the best maiden in Ireland for the six gifts--the gift of beauty, the gift of voice, the gift of sweet speech, the gift of needlework, the gift of wisdom, and the gift of chastity. So he went to woo her, but she laughed at him for a boy. Then Cuchulainn swore by the gods of his people that he would make his name known wherever the deeds of heroes were spoken of, and Emer promised to marry him if he could take her from her warlike kindred.
When Forgall, her father, came to know of this betrothal, he devised a plan to put an end to it. He went to visit King Conchobar at Emain Macha. There he pretended to have heard of Cuchulainn for the first time, and he saw him do all his feats.
[paragraph continues] He said, loud enough to be overheard by all, that if so promising a youth dared to go to the Island of Scathach the Amazon, in the east of Alba, 1 and learn all her warrior-craft, no living man would be able to stand before him. It was hard to reach Scathach's Isle, and still harder to return from it, and Forgall felt certain that, if Cuchulainn went, he would get his death there.
Of course, nothing would now satisfy Cuchulainn but going. His two friends, Laegaire the Battle-winner and Conall the Victorious, said that they would go with him. But, before they had gone far, they lost heart and turned back. Cuchulainn went on alone, crossing the Plain of Ill-Luck, where men's feet stuck fast, while sharp grasses sprang up and cut them, and through the Perilous Glens, full of devouring wild beasts, until he came to the Bridge of the Cliff, which rose on end, till it stood straight up like a ship's mast, as soon as anyone put foot on it. Three times Cuchulainn tried to cross it, and thrice he failed. Then anger came into his heart, and a magic halo shone round his head, and he did his famous feat of the "hero's salmon leap", and landed, in one jump, on the middle of the bridge, and then slid down it as it rose up on end.
Scathach was in the dún, with her two sons. Cuchulainn went to her, and put his sword to her breast, and threatened to kill her if she would not teach him all her own skill in arms. So he became her pupil, and she taught him all her war-craft. In return, Cuchulainn helped her against a rival queen
of the Amazons, called Aoife 1. He conquered Aoife, and compelled her to make peace with Scathach.
Then he returned to Ireland, and went in a scythed chariot to Forgall's palace. He leaped over its triple walls, and slew everyone who came near him. Forgall met his death in trying to escape Cuchulainn's rage. He found Emer, and placed her in his chariot, and drove away; and, every time that Forgall's warriors came up to them, he turned, and slew a hundred, and put the rest to flight. He reached Emain Macha in safety, and he and Emer were married there.
And so great, after this, were the fame of Cuchulainn's prowess and Emer's beauty that the men and women of Ulster yielded them precedence--him among the warriors and her among the women--in every feast and banquet at Emain Macha.
But all that Cuchulainn had done up to this time was as nothing to the deeds he did in the great war which all the rest of Ireland, headed by Ailill and Medb, King and Queen of Connaught, made upon Ulster, to get the Brown Bull of Cualgne. 2 This Bull was one of two, of fairy descent. They had originally been the swineherds of two of the gods, Bodb, King of the Sídhe of Munster, and Ochall Ochne, King of the Sídhe of Connaught. As swineherds they were in perpetual rivalry; then, the better to carry on their quarrel, they changed themselves into two ravens, and fought for a year;
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QUEEN MEDB'S CAIRN, KNOCKNAREA, Sligo--R. Welch
next they turned into water-monsters, which tore one another for a year in the Suir and a year in the Shannon; then they became human again and fought as champions; and ended by changing into eels. One of these eels went into the River Cruind, in Cualgne 1, in Ulster, where it was swallowed by a cow belonging to Daire of Cualgne, and the other into the spring of Uaran Garad, in Connaught, where it passed into the belly of a cow of Queen Medb's. Thus were born those two famous beasts, the Brown Bull of Ulster and the White-horned Bull of Connaught.
Now the White-horned was of such proud mind that he scorned to belong to a woman, and he went out of Medb's herds into those of her husband Ailill. So that when Ailill and Medb one day, in their idleness, counted up their possessions, to set them off one against the other, although they were equal in every other thing, in jewels and clothes and household vessels, in sheep and horses and swine and cattle, Medb had no one bull that was worthy to be set beside Ailill's White-horned. Refusing to be less in anything than her husband, the proud queen sent heralds, with gifts and compliments, to Daire, asking him to lend her the Brown Bull for a year. Daire would have done so gladly had not one of Medb's messengers been heard boasting in his cups that, if Daire had not lent the Brown Bull of his own free-will, Medb would have taken it. This was reported to Daire, who at once swore that she should never have it. Medb's messenger
returned; and the Queen of Connaught, furious at his refusal, vowed that she would take it by force.
She assembled the armies of all the rest of Ireland to go against Ulster, and made Fergus son of Roy, an Ulster champion who had quarrelled with King Conchobar, its leader. They expected to have an easy victory, for the warriors of Ulster were at that time lying under a magic weakness which fell upon them for many days in each year, as the result of a curse laid upon them, long before, by a goddess who had been insulted by one of Conchobar's ancestors. Medb called up a prophetess of her people to foretell victory. "How do you see our hosts?" asked the queen of the seeress. "I see crimson on them; I see red," she replied. "But the warriors of Ulster are lying in their sickness. Nay, how do you see our men?" "I see them all crimson; I see them all red," she repeated. And then she added to the astonished queen, who had expected a quite different foretelling: "For I see a small man doing deeds of arms, though there are many wounds on his smooth skin; the hero-light shines round his head, and there is victory on his forehead; he is richly clothed, and young and beautiful and modest, but he is a dragon in battle. His appearance and his valour are those of Cuchulainn of Muirthemne; who that 'Culann's hound' from Muirthemne may be, I do not know; but I know this, that all our army will be reddened by him. He is setting out for battle; he will hew down your hosts; the slaughter he shall make will be long remembered; there will be many women crying over the bodies mangled by the Hound of
the Forge whom I see before me now." 1 For Cuchulainn was, for some reason unknown to us, the only man in Ulster who was not subject to the magic weakness, and therefore it fell upon him to defend Ulster single-handed against the whole of Medb's army.
In spite of the injury done him by King Conchobar, Fergus still kept a love for his own country. He had not the heart to march upon the Ultonians without first secretly sending a messenger to warn them. So that, though all the other champions of the Red Branch were helpless, Cuchulainn was watching the marches when the army came.
Now begins the story of the aristeia of the Gaelic hero. It is, after the manner of epics, the record of a series of single combats, in each of which Cuchulainn slays his adversary. Man after man comes against him, and not one goes back. In the intervals between these duels, Cuchulainn harasses the army with his sling, slaying a hundred men a day. He kills Medb's pet dog, bird, and squirrel, and creates such terror that no one dares to stir out of the camp. Medb herself has a narrow escape; for one of her serving-women, who puts on her mistress's golden head-dress, is killed by a stone flung from Cuchulainn's sling.
The great queen determines to see with her own eyes this marvellous hero who is holding all her warriors at bay. She sends an envoy, asking him to come and parley with her. Cuchulainn agrees, and, at the meeting, Medb is amazed at his boyish
look. She finds it hard to believe that it is this beardless stripling of seventeen who is killing her champions, until the whole army seems as though it were melting away. She offers him her own friendship and great honours and possessions in Connaught if he will forsake Conchobar. He refuses; but she offers it again and again. At last Cuchulainn indignantly declares that the next man who comes with such a message will do so at his peril. One bargain, however, he will make. He is willing to fight one of the men of Ireland every day, and, while the duel lasts, the main army may march on; but, as soon as Cuchulainn has killed his man, it must halt until the next day. Medb agrees to this, thinking it better to lose one man a day than a hundred.
Medb makes the same offer to every famous warrior, to induce him to go against Cuchulainn. The reward for the head of the champion will be the hand of her daughter, Findabair 1. In spite of this, not one of the aspirants to the princess can stand before Cuchulainn. All perish; and Findabair, when she finds out how she is being promised to a fresh suitor every day, dies of shame. But, while Cuchulainn is engaged in these combats, Medb sends men who scour Ulster for the brown bull, and find him, and drive him, with fifty heifers, into her camp.
Meanwhile the Æs Sídhe, the fairy god-clan, are watching the half-divine, half-mortal hero, amazed at his achievements. His exploits kindle love in the fierce heart of the Morrígú, the great war-goddess.
[paragraph continues] Cuchulainn is awakened from sleep by a terrible shout from the north. He orders his driver, Laeg, to yoke the horses to his chariot, so that he may find out who raised it. They go in the direction from which the sound had come, and meet with a woman in a chariot drawn by a red horse. She has red eyebrows, and a red dress, and a long, red cloak, and she carries a great, gray spear. He asks her who she is, and she tells him that she is a king's daughter, and that she has fallen in love with him through hearing of his exploits. Cuchulainn says that he has other things to think of than love. She replies that she has been giving him her help in his battles, and will still do so; and Cuchulainn answers that he does not need any woman's help. "Then," says she, "if you will not have my love and help, you shall have my hatred and enmity. When you are fighting with a warrior as good as yourself, I will come against you in various shapes and hinder you, so that he shall have the advantage." Cuchulainn draws his sword, but all he sees is a hoodie crow sitting on a branch. He knows from this that the red woman in the chariot was the great queen of the gods.
The next day, a warrior named Loch went to meet Cuchulainn. At first he refused to fight one who was beardless; so Cuchulainn smeared his chin with blackberry juice, until it looked as though he had a beard. While Cuchulainn was fighting Loch, the Morrígú came against him three times--first as a heifer which tried to overthrow him, and next as an eel which got beneath his feet as he stood in
running water, and then as a wolf which seized hold of his right arm. But Cuchulainn broke the heifer's leg, and trampled upon the eel, and put out one of the wolf's eyes, though, every one of these three times, Loch wounded him. In the end, Cuchulainn slew Loch with his invincible spear, the gae bolg 1, made of a sea-monster's bones. The Morrígú came back to Cuchulainn, disguised as an old woman, to have her wounds healed by him, for no one could cure them but he who had made them. She became his friend after this, and helped him.
But the fighting was so continuous that Cuchulainn got no sleep, except just for a while, from time to time, when he might rest a little, with his head on his hand and his hand on his spear and his spear on his knee. So that his father, Lugh the Long-handed, took pity on him and came to him in the semblance of a tall, handsome man in a green cloak and a gold-embroidered silk shirt, and carrying a black shield and a five-pronged spear. He put him into a sleep of three days and three nights, and, while he rested, he laid druidical herbs on to all his wounds, so that, in the end, he rose up again completely healed and as strong as at the very beginning of the war. While he was asleep, the boy-troop of Emain Macha, Cuchulainn's old companions, came and fought instead of him, and slew three times their own number, but were all killed.
It was at this time that Medb asked Fergus to go and fight with Cuchulainn. Fergus answered that he would never fight against his own foster-
son Medb asked him again and again, and at last he went, but without his famous sword. "Fergus, my guardian," said Cuchulainn, "it is not safe for you to come out against me without your sword." "If I had the sword," replied Fergus, "I would not use it on you." Then Fergus asked Cuchulainn, for the sake of all he had done for him in his boyhood, to pretend to fight with him, and then give way before him and run away. Cuchulainn answered that he was very loth to be seen running from any man. But Fergus promised Cuchulainn that, if Cuchulainn would run away from Fergus then, Fergus would run away from Cuchulainn at some future time, whenever Cuchulainn wished. Cuchulainn agreed to this, for he knew that it would be for the profit of Ulster. So they fought a little, and then Cuchulainn turned and fled in the sight of all Medb's army. Fergus went back; and Medb could not reproach him any more.
But she cast about to find some other way of vanquishing Cuchulainn. The agreement made had been that only one man a day should be sent against him. But now Medb sent the wizard Calatin with his twenty-seven sons and his grandson all at once, for she said "they are really only one, for they are all from Calatin's body". They never missed a throw with their poisoned spears, and every man they hit died, either on the spot or within the week. When Fergus heard of this, he was in great grief, and he sent a man called Fiacha, an exile, like himself, from Ulster, to watch the fight and report how it went. Now Fiacha did not mean to join in it,
but when he saw Cuchulainn assailed by twenty-nine at a time, and overpowered, he could not restrain himself. So he drew his sword and helped Cuchulainn, and, between them, they killed Calatin and his whole family.
As a last resource, now, Medb sent for Ferdiad, who was the great champion of the Iberian "Men of Domnu", who had thrown in their lot with Medb in the war for the Brown Bull. Ferdiad had been a companion and fellow-pupil of Cuchulainn with Scathach, and he did not wish to fight with him. But Medb told him that, if he refused, her satirists should make such lampoons on him that he would die of shame, and his name would be a reproach for ever. She also offered him great rewards and honours, and bound herself in six sureties to keep her promises. At last, reluctantly, he went.
Cuchulainn saw him coming, and went out to welcome him; but Ferdiad said that he had not come as a friend, but to fight. Now Cuchulainn had been Ferdiad's junior and serving-boy in Scathach's Island, and he begged him by the memory of those old times to go back; but Ferdiad said he could not. They fought all day, and neither had gained any advantage by sunset. So they kissed one another, and each went back to his camp. Ferdiad sent half his food and drink to Cuchulainn, and Cuchulainn sent half his healing herbs and medicines to Ferdiad, and their horses were put in the same stable, and their charioteers slept by the same fire. And so it happened on the second day. But at the end of the third day they parted
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gloomily, knowing that on the morrow one of them must fall; and their horses were not put in the same stall that night, neither did their charioteers sleep at the same fire. On the fourth day, Cuchulainn succeeded in killing Ferdiad, by casting the gae bolg at him from underneath. But when he saw that he was dying, the battle-fury passed away, and he took his old companion up in his arms, and carried him across the river on whose banks they had fought, so that he might be with the men of Ulster in his death, and not with the men of Ireland. And he wept over him, and said: "It was all a game and a sport until Ferdiad came; Oh, Ferdiad! your death will hang over me like a cloud for ever. Yesterday he was greater than a mountain; to-day he is less than a shadow."
By this time, Cuchulainn was so covered with wounds that he could not bear his clothes to touch his skin, but had to hold them off with hazel-sticks, and fill the spaces in between with grass. There was not a place on him the size of a needle-point that had not a wound on it, except his left hand, which held the shield.
But Sualtam, Cuchulainn's reputed father, had learned what a sore plight his son was in. "Do I hear the heaven bursting, or the sea running away, or the earth breaking open," he cried, "or is it my son's groaning that I hear?" He came to look for him, and found him covered with wounds and blood. But Cuchulainn would not let his father either weep for him or try to avenge him. "Go, rather," he said to him, "to Emain Macha, and tell Conchobar
that I can no longer defend Ulster against all the four provinces of Erin without help. Tell him that there is no part of my body on which there is not a wound, and that, if he wishes to save his kingdom, he must make no delay."
Sualtam mounted Cuchulainn's war-horse, the "Gray of Battle", and galloped to Emain Macha. Three times he shouted: "Men are being killed, women carried off, and cattle lifted in Ulster". Twice he met with no response. The third time, Cathbad the Druid roused himself from his lethargy to denounce the man who was disturbing the king's sleep. In his indignation Sualtam turned away so sharply that the gray steed reared, and struck its rider's shield against his neck with such force that he was decapitated. The startled horse then turned back into Conchobar's stronghold, and dashed through it, Sualtam's severed head continuing to cry out: "Men are being killed, women carried off, and cattle lifted in Ulster." Such a portent was enough to rouse the most drowsy. Conchobar, himself again, swore a great oath. "The heavens are over us, the earth is beneath us, and the sea circles us round, and, unless the heavens fall, with all their stars, or the earth gives way beneath us, or the sea bursts over the land, I will restore every cow to her stable, and every woman to her home."
He sent messengers to rally Ulster, and they gathered, and marched on the men of Erin. And then was fought such a battle as had never been before in Ireland. First one side, then the other, gave way and rallied again, until Cuchulainn heard
the noise of the fight, and rose up, in spite of all his wounds, and came to it.
He called out to Fergus, reminding him how he had bound himself with an oath to run from him when called upon to do so. So Fergus ran before Cuchulainn, and when Medb's army saw their leader running they broke and fled like one man.
But the Brown Bull of Cualgne went with the army into Connaught, and there he met Ailill's bull, the White-horned. And he fought the White-horned, and tore him limb from limb, and carried off pieces of him on his horns, dropping the loins at Athlone and the liver at Trim. Then he went back to Cualgne, and turned mad, killing all who crossed his path, until his heart burst with bellowing, and he fell dead.
This was the end of the great war called Táin Bó Chuailgné, the "Driving of the Cattle of Cooley".
Yet, wondrous as it was, it was not the most marvellous of Cuchulainn's exploits. Like all the solar gods and heroes of Celtic myth, he carried his conquests into the dark region of Hades. On this occasion the mysterious realm is an island called Dún Scaith, that is, the "Shadowy Town", and though its king is not mentioned by name, it seems likely that he was Mider, and that Dun Scaith is another name for the Isle of Falga, or Man. The story, as a poem 1 relates it, is curiously suggestive of a raid which the powers of light, and especially the sun-gods, are represented as having made upon
[paragraph continues] Hades in kindred British myth. 1. The same loathsome combatants issue out of the underworld to repel its assailants. There was a pit in the centre of Din Scaith, out of which swarmed a vast throng of serpents. No sooner had Cuchulainn and the heroes of Ulster disposed of these than "a house full of toads" was loosed upon them--"sharp, beaked monsters" (says the poem), which caught them by the noses, and these were in turn replaced by fierce dragons. Yet the heroes prevailed and carried off the spoil--three cows of magic qualities and a marvellous cauldron in which was always found an inexhaustible supply of meat, with treasure of silver and gold to boot. They started back for Ireland in a coracle, the three cows being towed behind, with the treasure in bags around their necks. But the gods of Hades raised a storm which wrecked their ship, and they had to swim home. Here Cuchulainn's more than mortal prowess came in useful. We are told that he floated nine men to shore on each of his hands, and thirty on his head, while eight more, clinging to his sides, used him as a kind of life-belt.
After this, came the tragedy of Cuchulainn's career, the unhappy duel in which he killed his only son, not knowing who he was. The story is one common, apparently, to the Aryan nations, for it is found not only in the Gaelic, but in the Teutonic and Persian mythic traditions. It will be remembered that Cuchulainn defeated a rival of Scathach the Amazon, named Aoife, and compelled her to render submission. The hero had also a son by
[paragraph continues] Aoife, and he asked that the boy should be called Conlaoch 1, and that, when he was of age to travel, he should be sent to Ireland to find his father. Aoife promised this, but, a little later, news came to her that Cuchulainn had married Emer. Mad with jealousy, she determined to make the son avenge her slight upon the father. She taught him the craft of arms until there was no more that he could learn, and sent him to Ireland. Before he started, she laid three geasa 2 upon him. The first was that he was not to turn back, the second that he was never to refuse a challenge, and the third that he was never to tell his name.
He arrived at Dundealgan 3, Cuchulainn's home, and the warrior Conall came down to meet him, and asked him his name and lineage. He refused to tell them, and this led to a duel, in which Conall was disarmed and humiliated. Cuchulainn next approached him, asked the same question, and received the same answer. "Yet if I was not under a command," said Conlaoch, who did not know he was speaking to his father, "there is no man in the world to whom I would sooner tell it than to yourself, for I love your face." Even this compliment could not stave off the fight, for Cuchulainn felt it his duty to punish the insolence of this stripling who refused to declare who he was. The fight was a fierce one, and the invincible Cuchulainn found himself so pressed that the "hero-light" shone round
him and transfigured his face. When Conlaoch saw this, he knew who his antagonist must be, and purposely flung his spear slantways that it might not hit his father. But before Cuchulainn understood, he had thrown the terrible gae bolg. Conlaoch, dying, declared his name; and so passionate was Cuchulainn's grief that the men of Ulster were afraid that in his madness he might wreak his wrath upon them. They, therefore, called upon Cathbad the Druid to put him under a glamour. Cathbad turned the waves of the sea into the appearance of armed men, and Cuchulainn smote them with his sword until he fell prone from weariness.
It would take too long to relate all the other adventures and exploits of Cuchulainn. Enough has been done if any reader of this chapter should be persuaded by it to study the wonderful saga of ancient Ireland for himself. We must pass on quickly to its tragical close--the hero's death.
Medb, Queen of Connaught, had never forgiven him for keeping back her army from raiding Ulster, and for slaying so many of her friends and allies. So she went secretly to all those whose relations Cuchulainn had killed (and they were many), and stirred them up to revenge.
Besides this, she had sent the three daughters of Calatin the Wizard, born after their father's death at the hands of Cuchulainn, to Alba and to Babylon to learn witchcraft. When they came back they were mistresses of every kind of sorcery, and could make the illusion of battle with an incantation.
And, lest she might fail even then, she waited
with patience until the Ultonians were again in their magic weakness, and there was no one to help Cuchulainn but himself.
Lugaid 1, son of the Curoi, King of Munster whom Cuchulainn had killed for the sake of Blathnat, Mider's daughter, gathered the Munster men; Erc, whose father had also fallen at Cuchulainn's hands, called the men of Meath; the King of Leinster brought out his army; and, with Ailill and Medb and all Connaught, they marched into Ulster again, and began to ravage it.
Conchobar called his warriors and druids into council, to see if they could find some means of putting off war until they were ready to meet it. He did not wish Cuchulainn to go out single-handed a second time against all the rest of Ireland, for he knew that, if the champion perished, the prosperity of Ulster would fall with him for ever. So, when Cuchulainn came to Emain Macha, the king set all the ladies, singers, and poets of the court to keep his thoughts from war until the men of Ulster had recovered from their weakness.
But while they sat feasting and talking in the "sunny house", the three daughters of Calatin came fluttering down on to the lawn before it, and began gathering grass and thistles and puff-balls and withered leaves, and turning them into the semblance of armies. And, by the same magic, they caused shouts and shrieks and trumpet-blasts and the clattering of arms to be heard all round the house, as though a battle were being fought.
Cuchulainn leaped up, red with shame to think that fighting should be going on without his help, and seized his sword. But Cathbad's son caught him by the arms. All the druids explained to him that what he saw was only an enchantment raised by the children of Calatin to draw him out to his death. But it was as much as all of them could do to keep him quiet while he saw the phantom armies and heard the magic sounds.
So they decided that it would be well to remove Cuchulainn from Emain Macha to Glean-na-Bodhar 1, the "Deaf Valley", until all the enchantments of the daughters of Calatin were spent. It was the quality of this valley that, if all the men of Ireland were to shout round it at once, no one within it would hear a sound.
But the daughters of Calatin went there too, and again they took thistles and puff-balls and withered leaves, and put on them the appearance of armed men; so that there seemed to be no place outside the whole valley that was not filled with shouting battalions. And they made the illusion of fires all around and the sound of women shrieking. Everyone who heard that outcry was frightened at it, not only the men and women, but even the dogs.
Though the women and the druids shouted back with all the strength of their voices, to drown it they could not keep Cuchulainn from hearing. "Alas!" he cried, "I hear the men of Ireland shouting as they ravage the province. My triumph is at an end; my fame is gone; Ulster lies low for ever."
"Let it pass," said Cathbad; "it is only the idle magic noises made by the children of Calatin, who want to draw you out, to put an end to you. Stay here with us, and take no heed of them."
Cuchulainn obeyed; and the daughters of Calatin went on for a long time filling the air with noises of battle. But they grew tired of it at last; for they saw that the druids and women had outwitted them.
They did not succeed until one of them took the form of a leman of Cuchulainn's, and came to him, crying out that Dundealgan was burnt, and Muirthemne ruined, and the whole province of Ulster ravaged. Then, at last, he was deceived, and took his arms and armour, and, in spite of all that was said to him, he ordered Laeg to yoke his chariot.
Signs and portents now began to gather as thickly round the doomed hero as they did round the wooers in the hall of Odysseus. His famous war-horse, the Gray of Macha, refused to be bridled, and shed large tears of blood. His mother, Dechtiré, brought him a goblet full of wine, and thrice the wine turned into blood as he put it to his lips. At the first ford he crossed, he saw a maiden of the sídhe washing clothes and armour, and she told him that it was the clothes and arms of Cuchulainn, who was soon to be dead. He met three ancient hags cooking a hound on spits of rowan, and they invited him to partake of it. He refused, for it was taboo to him to eat the flesh of his namesake; but they shamed him into doing so by telling him that he ate at rich men's tables and refused the hospitality of
the poor. The forbidden meat paralysed half his body. Then he saw his enemies coming up against him in their chariots.
Cuchulainn had three spears, of which it was prophesied that each should kill a king. Three druids were charged in turn to ask for these spears; for it was not thought lucky to refuse anything to a druid. The first one came up to where Cuchulainn was making the plain red with slaughter. "Give me one of those spears," he said, "or I will lampoon you." "Take it," replied Cuchulainn, "I have never yet been lampooned for refusing anyone a gift." And he threw the spear at the druid, and killed him. But Lugaid, son of Curoi, got the spear, and killed Laeg with it. Laeg was the king of all chariot-drivers.
"Give me one of your spears, Cuchulainn," said the second druid. "I need it myself," he replied. "I will lampoon the province of Ulster because of you, if you refuse." "I am not obliged to give more than one gift in a day," said Cuchulainn, "but Ulster shall never be lampooned because of me." He threw the spear at the druid, and it went through his head. But Erc, King of Leinster, got it, and mortally wounded the Gray of Macha, the king of all horses.
"Give me your spear," said the third druid. "I have paid all that is due from myself and Ulster," replied Cuchulainn. "I will satirize your kindred if you do not," said the druid. "I shall never go home, but I will be the cause of no lampoons there," answered Cuchulainn, and he threw the spear at the
asker, and killed him. But Lugaid threw it back, and it went through Cuchulainn's body, and wounded him to the death.
Then, in his agony, he greatly desired to drink. He asked his enemies to let him go to a lake that lay close by, and quench his thirst, and then come back again. "If I cannot come back to you, come to fetch me," he said; and they let him go.
Cuchulainn drank, and bathed, and came out of the water. But he found that he could not walk; so he called to his enemies to come to him. There was a pillar-stone near; and he bound himself to it with his belt, so that he might die standing up, and not lying down. His dying horse, the Gray of Macha, came back to fight for him, and killed fifty men with his teeth and thirty with each of his hoofs. But the "hero-light" had died out of Cuchulainn's face, leaving it as pale as "a one-night's snow", and a crow came and perched upon his shoulder.
"Truly it was not upon that pillar that birds used to sit," said Erc.
Now that they were certain that Cuchulainn was dead, they all gathered round him, and Lugaid cut off his head to take it to Medb. But vengeance came quickly, for Conall the Victorious was in pursuit, and he made a terrible slaughter of Cuchulainn's enemies.
Thus perished the great hero of the Gaels in the twenty-seventh year of his age. And with him fell the prosperity of Emain Macha and of the Red Branch of Ulster.
"Dead were the men
Of Banba's host, without happy strength,
Around Tigernmas, the destructive man in the North,
From the worship of Cromm Cruaich--'t was no luck for them.
"For I have learnt,
Except one-fourth of the keen Gaels
Not a man alive--lasting the snare!
Escaped without death in his mouth."
--Dr. Kuno Meyer's translation of the Dinnsenchus of Mag Slecht.
154:1 Nutt: Voyage of Bran, p. 164.
154:2 See chap. XI--"The Gods in Exile".
154:3 Pronounced Maive.
155:1 The story of the Tragical Death of King Conchobar, translated by Eugene O'Curry from the Book of Leinster, will be found in the appendix to his MS. Materials of Irish History, and (more accessible) in Miss Hull's Cuchullin Saga.
155:2 The name is best pronounced C\ŭhoolin or Cuchullin (ch as in German).
156:1 The descent of the principal Red Branch Heroes from the Tuatha Dé Danann is given in a table in Miss Hull's Introduction to her Cuchullin Saga.
156:2 Conchobar is called a terrestrial god of the Ultonians in the Book of the Dun Cow, and Dechtiré is termed a goddess in the Book of Leinster.
157:1 He is last heard of as chief cook to Conairé the Great, a mythical king of Ireland.
157:2 In the Book of Leinster.
158:1 For a description of Navan Fort see a paper by M. de Jubainville in the Revue Celtique, Vol. XVI.
158:2 Cuchulainn, the Irish Achilles. By Alfred Nutt. Popular Studies in Mythology, Romance, and Folklore, No. 8.
158:3 See a series of interesting parallels between Cuchulainn and Heracles in Studies in the Arthurian Legend, chap. IX and X.
159:1 The Táin Bó Chuailgné. Translated by Standish Hayes O'Grady.
159:2 The Irish romances relating to Cuchulainn and his cycle, nearly a hundred in number, need hardly be referred to severally in this chapter. Of many of the tales, too, there exist several slightly-varying versions. Many of them have been translated by different scholars. The reader desiring a more complete survey of the Cuchulainn legend is referred to Miss Hull's Cuchullin Saga or to Lady Gregory's Cuchulain of Muirthemne.
162:1 Pronounced Avair.
163:1 Usually identified, however, with the Isle of Skye.
164:1 Pronounced Eefa.
164:2 A literal translation by Miss Winifred Faraday of the Táin Bo Chuailgné from the Book of the Dun Cow and the Yellow Book of Lecan has been published by Mr. Nutt--Grimm Library, No. 16.
165:1 Pronounced Cooley.
167:1 This prophecy (here much abridged) is, in the original, in verse.
168:1 Finnavár.
170:1 "Bellows-dart", apparently a kind of harpoon. It had thirty barbs.
175:1 It is contained in the Book of the Dun Cow story called the "Phantom Chariot".
176:1 See chap. XX--"The Victories of Light over Darkness".
177:1 Pronounced Conla.
177:2 A kind of mystic prohibition or taboo; singular, geis.
177:3 Now called Dundalk.
179:1 Pronounced Lewy.
180:1 Pronounced Glen na Mower.


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Your next outdoor picnic is about to get a whole lot more chic! Grab your friends and get ready to spend the afternoon lounging around with your loved ones. Our large picnic rug features a soft velvety fabric that you'll never want to leave. Why would you when you have space for all your favourite people (and food!)?
Featuring seriously stunning prints, faux leather accents and a waterproof backing, our picnic blankets are pretty and practical. Like all TSC picnic products, the shoulder strap means you can go hands-free, making set up and pack down a little easier. Did we mention they're compact and super easy to roll up too? Time to plan your next picnic, and get ready to turn heads at the park with this picnic mat. It's what your picnic dreams are made of!
You're so golden! This delicious watercolour print by Sunshine Coast-based artist, Cass Deller, features neon yellow, gold and pink tones. It's just like a popsicle by the pool!
Product information:
- Size: 150cm x 200cm | 59" x 78" (flat), 42cm x 11cm | 16.5" x 4.3" (rolled)
- Fits four people comfortably with space in the middle for food!
- Adjustable and removable vegan leather shoulder strap
- Sturdy vegan leather carry handle
- Material: Fleece with waterproof lining underside
- Artist design
- Vegan leather and gold hardware
Care instructions:
- Spot clean/hand wash, use a small amount of laundry powder for stains
- Hose down and lay flat to dry for large messes
- Grass or fur can be removed with a lint roller
- Sand can be brushed away with a bristle brush, and excess can be vacuumed
- Underside is wipeable
- Do not iron

subset: commoncrawl


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It's hard to grasp nowadays how radical was the choice of songs and session players for JOAN BAEZ two early 1970s albums ONE DAY AT A TIME and BLESSED ARE. The recent TV programmes No Direction Home capture perfectly the claustrophobic 'authenticity' issues that surrounded all the major players at the centre of the 60s folk scene as that decade moved towards its close. If Dylan busted out of folk to embrace rock and country, to synthesise both with his acoustic roots to create a unique hybrid, Joan Baez shed her Queen Of Folk title to become, of all things, a mainstream country diva and best selling international artist.
ONE DAY AT A TIME (1970) features covers of the Rolling Stones' No Expectations, Lefty Frizzell's Long Black Veil, Steve Young's Seven Bridges Road, Earl Robinson/Alfred Hayes' Joe Hill (a memorable performance of which would feature in the movie Woodstock) and Willie Nelson's One Day At A Time. It also contains two of her first original compositions - Sweet Sir Galahad (one of her very best and written for her sister's new husband Milan Melvin, whom Mimi had married following the death of Richard Fariña) and David's Song (penned for Joan's own husband, incarcerated resisting military service in Vietnam). With fiddle players on hand of the calibre of Tommy Jackson and Buddy Spicher, the version of the cajun classic Jolie Blonde is also given a spirited reading.
By John Crosby


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The spring season in Japan means it is the time for flower viewing. Here are some of the flower festivals held in the country.
Hitachi Seaside Park Flowering 2015
March 21 to May 17, 2015
The 190 hectares park features variety of plants and flowers all year round making it a good destination not only during spring but the rest of the seasons.


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Photography podcast #54 talks about how to make the eyes sing in a photograph. When we take a photo of a person or something that has eyes, we really need to pay attention to what we are doing. The eyes are normally the most important part of any portrait and they need to be sharp and bright. Through a few basic techniques this podcast tells you what you need to do to get your subject's eyes to 'sing'.
Links mentioned in this podcast:
The eyes have it thread from the photography forum
Accessories podcast (check image of the light stand holding reflector with magic arm)
A dodging technique for the eyes described in paragraph 2 of the post
Gary Fong diffuser at B&H
Podcamp Montreal
CC Chapman
Thanks as always to Benny and Susan who posted a blog comment about our last podcast and for her suggestion that inspired this podcast. Thanks also to Ram, Hallow's maiden, Rabiakamaran, Gatepc, BenH, MikeS, Dabow,' Inukamori, svantland & PKMax who recently joined the photography.ca forum and posted a few times. We LOVE comments and suggestions so please send more.
If you are looking at this material on any other site except Photography.ca — Please hop on over to the Photography.ca blog and podcast and get this and other photography info directly from the source. I Subscribe with iTunes I Subscribe via RSS feed I Subscribe with Google Reader I
You can download this photography podcast directly by clicking the preceding link or listen to it almost immediately with the embedded player below.
Podcast: Play in new window | Download


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Streetwear Font is a free bold and stylish retro inspired script typeface suitable for logo, poster, branding, packaging and t-shirt design. It looks like 1960s and 70s fashion and sport related typeface, unique and fun at the same time. You can access Streetwear's alternate characters by using OpenType savvy program such as Adobe Illustrator and InDesign.
Streetwear Font
License: Personal & Commercial Use!
Item Type: Free
Format: TTF, OTF
Total Files: 1


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The FDA claims having 25 grams of soy protein a day, as part of a low-in-saturated-fat and cholesterol diet reduces heart disease risk.
Family: N.O. Fabaceae
Synonym: Coumestrol, daidzein, edamame, frijol de soya, genistein, greater bean, shoyu, soja, sojabohne, soybean
Habitat: The soybean is native to Southeastern Asia.
Soybean, classified as oilseeds, is an annual plant that does not grow more than five feet tall.
Part Used Medicinally:
Soybeans contain all the essential amino acids the body requires and is therefore a complete source of protein. Soybeans do not have any cholesterol, and are high in fiber. They have many vitamins, minerals, and phytochemical compounds (isoflavones). They are a rich source of calcium, iron, zinc, phosphorus, magnesium, B-vitamins, omega 3 fatty acids and fiber. Soybean oil is one of the few common vegetable oils that contain significant amount of aLNA and omega-6 fatty acids.
Medicinal Uses:
While the soybean's high isoflavones, genistein and daidzein content prevents cancer, some consider it as the cause for thyroid and reproductive health problems. Isoflavones, with their estrogen-like properties, alleviate certain menopausal (hot flashes) and PMS symptoms. They also have favorable effects on cognitive function, particularly verbal memory and bone mineral density in postmenopausal women. Isoflavones are good for pre-menopausal women with cyclical breast pain and protect the body from hormone-related cancers. Soybean-rich diets can reduce testosterone levels in men. It is believed to be effective in preventing prostate cancer. Soy proteins provide antioxidants, reduce artery clogging plaques, improve blood pressure, boost the immune system, and lower the risk of atherosclerosis. Soy proteins lower LDL (bad cholesterol) and decrease blood clotting (thrombosis), which reduces the risk of heart attack and strokes. Their effect on HDL (good cholesterol) has not been proven. Soybeans are effective in treating gallbladder stones and Crohn's disease. Their soluble fiber protects the body from cancers, such as colon and rectal malignancies. Soy proteins and soluble fibers help regulate glucose levels and kidney filtration especially in nephrotic syndrome. Soy is also effective in lowering blood pressure and sugar levels in individuals suffering from type 2 diabetes.
Soy Milk
Natural soy milk contains about the same amount of protein as cow's milk. Most commercially available soy milk is enriched with vitamins especially B12. Unlike cow's milk it has little saturated fat and no cholesterol or casein, which many consider to be a benefit. It is also a rich source of lecithin and vitamin E.
Soy products contain sucrose as the basic disaccharide instead of galactose, it can safely replace breast milk in children with Galactosemia or in lactose-intolerant individuals. It is high in isoflavones, organic chemicals, polyunsaturated and monounsaturated fats which are good for the heart.
- Soy is traditionally considered to be safe during pregnancy and breastfeeding.
- Like milk, eggs, peanuts, fish, and wheat soy can also act as an allergen.
- While some studies claim soy protects against breast cancer, others show the estrogen-like effects of isoflavones may be harmful for women with breast cancer.
- Soy phytoestrogens disrupt endocrine function and have the potential to cause infertility, hypothyroidism and thyroid cancer.
- Soy formula has been linked to autoimmune thyroid disease in infants.
- Trypsin inhibitors in soy interfere with protein digestion and may cause pancreatic disorders.
- Soy-rich foods increase the body's vitamin D requirement.


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I think at some point during the festive period we all feel burnt out and a little overwhelmed by all the madness and chaos, its the perfect excuse to have a relaxing pre Christmas pamper session and Christmas Eve is the perfect time to do that.
A pamper session for me is all about using my favourite products and creating a relaxing space, even if its only for one stolen hour. Its amazing how great you can feel after taking some time for yourself. I always light candles (you can't have a pamper session without candles) and put on some music, at the moment I'm listening to the Into The Wild soundtrack by Eddie Vedder its an album I associate with happy times so it always helps me feel calm.
What is your favourite Winter drink? This Whittards Salted Caramel Hot Chocolate* has been tried and tested by my friends and they highly recommend it. Its not Vegan so I can't have it but I will be indulging in a Divine Hot Chocolate with lots of marshmallows in my all time favourite Mug from Anthropology. There is nothing more satisfying than using your favourite Mug. Its the little things that make me feel calm and relaxed and thats one of them!
A bath isn't anything without a LUSH Bath Bomb and Cinders* is so festive and it smells incredible and festive. Also how beautiful is this Sanctuary gift tin, another brand I like and that is all about pampering and relaxing. In this Sanctuary Little Tin of Treats* you get a Cleansing Burst Body Wash, Green Lemon & Orange Blossom Body Wash, White Lily & Damask Body Wash and a beautiful Rose Body Polisher. So quite a selection, the Cleansing Burst is their signature scent and I just love it.
Face Masks are something I always forget to do or I end up running out of time but when I have a proper pamper session I love to put a face mask on an I have been using this Origins Original Skin Face Mask for the past few months its a 2 phase re texturising mask and it leaves my skin so smooth and soft. Its packed with lovely ingredients including Mediterranean Rose Clay and also has Canadian Willow Herb which are gentle and won't irritate your skin.
Also with it being Christmas Eve I like to wash and style my hair so in the morning I just have to do very little to it and I can enjoy the day. I have unruly hair and if I leave it wet at night and go to sleep, I wake up with frizzy hair that won't do what I want. So I like to blow dry my hair and straighten most of it but I also use my straighteners to add a effortless wave to the ends. It makes it look like I have styled it without being too put together. In the morning I normally re do a few of the waves and that takes no time at all. Not only are these BaByliss styling products a super cute colour but they did a great job at styling my hair and making it look Christmas Party ready – BaByliss Straightener & Dryer Bundle*
Do you indulge in a pre Christmas pamper & if so what products will you be using? Share your pamper session perfect picks with me
All products marked with an * were sent to me for my consideration


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Job you are applying for:
Area Manager
at the following location(s):
Taco Villa 96 - Lubbock, TX
Multi-unit Managers accountability includes, but are not limited to the following: * Providing a " Customer Mania" culture * Implementation and compliance of all company policies, procedures and standards. * Ensuring all management is trained and certified according to company guidelines. * All locations are staffed according to expectation levels. * Reviewing and understanding of P&L's for areas of improvement. * Achieving cost of sales and cost of labor expectations.
Multi-unit Managers: * Must have at least 5 years of restaurant experience multi-unit experience is a plus * Travel is a regular part of this job * Must pass a Drug Screen and Back Ground Check * Must be results-oriented and focused on achieving and exceeding company expectations for product quality, sales growth, employee retention and cleanliness. * Should embrace a clear and passionate vision for their Team, focused on being diligent, intentional, self-sufficient and committed to the development of their management team. * Should be receptive to new ideas and contribute profitable ideas for review. Energize * Motivates people to do their best * Inspires self confidence * Makes work fun/challenging * Energizes everyone they come into contact with * Focuses on what can be done Execute * Achieves the numbers * Stay staffed-well trained and develop to the next level * Operates a clean store; a store to be proud of * Their individual Leadership makes a difference * Bias for action Edge * Boundary-less behavior * Adds value * Makes good decisions-decisive * Brings more to the table than average or status quo * Makes people think Energy * Visible positive energy * Very vocal * Keeps people productive * Attracts high caliber people * Utilizes resources
We offer a compensation and benefits package that encourages management stability and growth. * Competitive salary based on experience and ability * Paid vacation (1 week after 1 year; 2 weeks after 2 years) * Health/Life insurance * Vision and Dental Insurance and a Prescription card * Drug-free workplace * Comprehensive training


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I've had a few motion detection alerts. This morning, I had a motion detection alert email that included the image of a bird hovering in front of the camera. The motion detected notice from cameraftp had an image, but no bird was present. The image time stamp was several seconds after the time stamp on the image that actually captured the cause of the motion. This has happened several times already where the email alert included an image with the cause of the motion, but none of the images stored on cameraftp had the cause of the motion. What is the point of storing images here if they don't get the images that have the cause of the alert in them? Just wondering why this is happening.
If you received a motion detection alert from CameraFTP, it means the image was uploaded to CameraFTP. You can log on to CameraFTP.com website and play back the footage. You can start from a time that is a couple minutes before the event.
If you use image recording and the upload frequency is low, it may not be able to catch all events. You can increase your camera's upload frequency, or change to video recording. (If your camera is capable of).
I noticed that your camera's recording parameters exceed the parameters of your subscribed plan. You can re-configure your camera to upload based on your plan parameters, or upgrade your subscription to match your camera's recording parameters.
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Six percent of Americans suffer from compulsive hoarding. That means 19 million people are incapable of controlling the clutter that they compile in their homes, and face distress when their valuables—often trash and rotting food—are thrown out. This figure is a conservative estimate. Although the problem is referenced repeatedly throughout history, hoarding is underdiagnosed and misunderstood. Indeed, famed poet Dante Alighieri described hoarding as a sin in his Divine Comedy during the 14th century. In 1947, wealthy New Yorkers Homer and Langley Collyer gained national attention when they were found dead beneath mounds of trash in their Harlem apartment. After years of studying the problem as a type of obsessive compulsion disorder, the Diagnostic and Statistical Manual of Mental Disorders finally classified hoarding as a distinct mental illness in 2013. Research on treating hoarders is still in development, but experts agree that cognitive behavioral therapy is the most effective solution. But despite growing awareness, many Americans still think hoarding is a symptom of laziness. If hoarders would just take the initiative to clean up after themselves, the argument goes, they wouldn't run into problems in the first place. These assumptions neglect the fact that hoarding is a cognitive impairment. Because hoarders resist outside efforts to assist them, finding a solution is extremely challenging. This situation should not be taken lightly. The prevalence of the disorder across the country poses a serious public health hazard. Hoarders threaten both themselves and the neighborhoods they live in because of the dangerous conditions that arise when their homes are overflowing with trash—and in some cases—live animals. Sadly, they are often unaware of the precariousness of their lifestyle. Though researchers have yet to comprehensively study the frequency of hoarding-related deaths, the potential for a tragic outcome is clear.
Fire hazards are perhaps the most immediate threats to life and the surrounding community. Combustible items like books, clothes and newspapers are often stacked in enormous piles throughout the home, making it difficult for people to move around. When space becomes limited, hoarders convert heating appliances like stoves, microwaves and fireplaces into storage vessels, increasing the likelihood of an outbreak significantly. If a fire ignites, whether from a cigarette end or an electrical malfunction, it will spread rapidly, feeding off the copious amounts of clutter scattered throughout the home. Hoarders caught in the crisis will not be able to reach an exit without navigating the mounds of trash that line their walls and floors. If unsuccessful, first responders will need to find them in the blaze—a task that may be impossible. Exits and entrances are often blocked off, slowing the efforts of firefighters trying to enter the building. When they make it inside, they will have to navigate heaps of trash amid flames and smoke to rescue the homeowner. The odds of reaching them in time are low.
Because these homes are nearly impossible to maneuver, hoarders create narrow trails, known as "goat paths," to help them cross into other rooms . In addition to slowing down movement during a fire, these paths are susceptible to deadly tripping hazards—especially for the elderly, who disproportionately suffer from compulsive hoarding. Objects stacked on mounds of garbage are unstable. If something drops to the floor and obstructs the walking path, an unsuspecting homeowner may fall and hurt themselves. Older individuals are more likely to become trapped in these passageways. But because hoarding is associated with loneliness and depression, they're likely to be by themselves and unable to call for help. Heavy objects can also fall from these heaps of garbage and strike someone on the head, causing serious injuries.
Bio-One helps prevent hoarding tragedies before they happen. Please contact us if you know a loved one suffering from hoarding and we can connect you with the resources to assist them. We are on standby day and night, every day of the year.


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Reasons why cash is king
In financial reporting, investors and business owners tend to focus on four key metrics: 1) revenue, 2) net income, 3) total assets and 4) net worth. But, when it comes to gauging short-term financial performance and creditworthiness, the trump card is cash flow.
If a business doesn't have enough cash on hand to pay payroll, rent and other bills, it can spell disaster — no matter how profitable the company is or how fast it's growing. That's why you can't afford to cast aside the statement of cash flows and the important insight it can provide.
Monitoring cash
The statement of cash flows reveals clues about a company's ability to manage cash. It shows changes in balance sheet items from one accounting period to the next. Special attention should be given to significant balance changes.
For example, if accounts receivable were $1 million in 2018 and $2 million in 2019, the change would be reported as a cash outflow of $1 million. That's because more money was tied up in receivables in 2019 than in 2018. An increase in receivables is common for growing businesses, because receivables generally grow in proportion to revenue. But a mounting receivables balance also might signal cash management inefficiencies. Additional financial information — such as an aging schedule — might reveal significant write-offs.
Continually reporting negative cash flows from operations can also signal danger. There's a limit to how much money a company can get from selling off its assets, issuing new stock or taking on more debt. A red flag should go up when operating cash outflows consistently outpace operating inflows. It can signal weaknesses, such as out-of-control growth, poor inventory management, mounting costs and weak customer demand.
Categorizing cash flows
The statement of cash flows typically consists of three sections:
1. Cash flows from operations. This section converts accrual net income to cash provided or used by operations. All income-related items flow through this part of the cash flow statement, such as net income; gains (or losses) on asset sales; depreciation and amortization; and net changes in accounts receivable, inventory, prepaid assets, accrued expenses and payables.
2. Cash flows from investing activities. If a company buys or sells property, equipment or marketable securities, the transaction shows up here. This section could reveal whether a company is divesting assets for emergency funds or whether it's reinvesting in future operations.
3. Cash flows from financing activities. This shows transactions with investors and lenders. Examples include Treasury stock purchases, additional capital contributions, debt issuances and payoffs, and dividend payments.
Below these three categories is the schedule of noncash investing and financing transactions. This portion of the cash flow statement summarizes significant transactions in which cash did not directly change hands: for example, like-kind exchanges or assets purchased directly with loan proceeds.
Keep a watchful eye
Effective cash management can be the difference between staying afloat and filing for bankruptcy — especially in an unpredictable economy. Contact us to help identify potential problems and find solutions to shore up inefficiencies and shortfalls.


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Order of the Long Leaf Pine: Three recipients a living testimony to African-American accomplishment
Published 12:00 am Wednesday, February 27, 2013
EAST SPENCER — One of the state's highest honors, the Order of the Long Leaf Pine has been awarded to all sorts of people.
The famous, like Andy Griffith and Maya Angelou, and the local heroes — mayors, teachers, volunteers — whose names are known mainly in their towns.
A few years back, Barbara Mallett, now mayor of East Spencer, was one of several at Southern City Tabernacle AME Zion Church who came to a realization.
This award, she said, could have an impact in her town.
"We wanted to honor Black History Month," Mallett said.
But why just honor the famous, or those who have already passed on, Mallett said, "when we have so many people in our community who have done great things?"
Mallett, along with fellow church member Essie Foxx and the Rev. Thomas Lee, then pastor of Southern City Tabernacle, helped start an effort to honor parishioners who had made such an impact.
Their plan was to choose one honoree per year, and submit his or her name for consideration for the Order of the Long Leaf Pine.
It's a process that starts months in advance — June or July, Mallett said — and there's no guarantee that the award will be presented once it's been applied for.
Lee, now pastor of White Rock AME Zion Church in Granite Quarry, did the initial research on the first three honorees.
The process of nominating someone for the award begins with a form that is submitted to the governor's office.
"They review it, research it, and if they feel the individual is worthy of the award, the award will be presented," Lee said.
"After having come to Southern City and engaged with the parishioners, I realized a lot of those members had contributed a lot to East Spencer, to Salisbury, and just to the state of North Carolina," Lee said.
During Black History Month, he said, there were many famous names that are discussed every year.
It was worthwhile, he said, to pay tribute to those in the community whose stories could inspire others, especially young people, Lee said.
According to the website of the Long Leaf Pine Society, the award honors "persons who have a proven record of service to the state of North Carolina … (or) as a gesture of friendship and goodwill."
Created under the administration of Gov. Terry Sanford in 1963, it has been by the governors of North Carolina to thousands of influential and hard-working men and women.
Today, 50 years later, three living recipients of the Order go to church together on Sundays, then go back out into the community where, collectively, they have given over a century of service.
The first person they nominated was John L. Rustin, Sr., former East Spencer police chief — who, as far as anyone can tell, was the first black chief of police in North Carolina.
He received the Order of the Long Leaf Pine in 2011.
Rustin, 88, said the award was an honor that he credits to his work ethic, and his attitude.
"I was fair, and I would face you," Rustin said. "I mean, I helped everybody. I didn't play that black-and-white stuff."
He said he served in the U.S. Army, where he was stationed in the Philippines, among other places.
Back in the U.S., Rustin went into law enforcement, serving for 35 years total — 15 of them as East Spencer's police chief.
He later served on the town's Board of Aldermen. He ran for mayor in 1999, 2003 and 2007.
Through his years of service, Rustin said, he always tried to give others "the utmost respect."
"I didn't kneel down to nobody," Rustin said.
Receiving the award from then-Governor Bev Perdue was humbling, Rustin said.
"That gives me that pride to move on," Rustin said.
Jean Kennedy was the next Southern City Tabernacle parishioner to receive the award, in 2012.
That day, she said, not knowing what was in store, Kennedy walked into a room filled not only with church members, but former students and friends from her years working in the Rowan-Salisbury Schools.
"I cried," Kennedy said. "My church knew that I would, because that's how I show my supreme happiness, is through tears."
Raised in Granite Quarry, she credits her mother as her inspiration to become an educator.
"I always had a thirst for learning, because I wanted to make my mother proud of me," Jean Kennedy said.
In 1967, she went to work as an English teacher at Dunbar High School, the school from which she had graduated.
The next year, 1968, African American students could elect to attend North Rowan High School.
And Kennedy, the junior teacher at Dunbar High, said she was told that "if I wanted a job next year, it would be at North."
For the next 32 years, she said, "I crossed that Jefferson Street bridge" to North Rowan High School.
She never looked back.
"I've always seen myself as a servant. That's my given task on this earth," Jean Kennedy said.
After 32 years at North Rowan High, she worked as a lead teacher at North Rowan Middle School for two years, then held posts as interim lead teacher and substitute teacher through the end of the school year in 2004.
Now retired, Jean Kennedy is a volunteer tutor, still helping local students with their English.
Those decades of teaching have taught her that, no matter the situation, "students are virtually the same."
"They want to know that you are fair, and as long as you are consistent, you will be respected," Kennedy said.
In 2012, she said, that respect showed in the standing-room-only crowd that gathered to see her receive the Order of the Long Leaf Pine.
"I was just humbled by that," she said. "… I have never worked for recognition. All that I have done was just paying it forward for all the teachers who taught me.
Especially her mother, "my first teacher," Kennedy said.
And, she added, "the teachers who saw something in me, who encouraged me to get out of me the best that I had,"
"The Long Leaf Pine is very important to me, but the memories of those times will resonate in my mind," Jean Kennedy said.
This month, another Kennedy joined her as Southern City Tabernacle's third recipient of the Order of the Long Leaf Pine.
Jean Kennedy's brother-in-law, William "Pete" Kennedy, was this year's honoree.
The 10-term Salisbury City Councilman received his award February 10.
Reached by phone Sunday evening, Kennedy said that the public's response to his receipt of the Order of the Long Leaf Pine, among other recognition, was humbling.
"It feels good to know that someone has noticed the work I've done," he said.
It will be this summer before the committee decides on the honoree for Black History Month 2014.
Lee said there are others in East Spencer, and in the Southern City Tabernacle congregation, who are worthy of this award.
In the meantime, Mallett believes that her church's effort has made a difference.
Today, she said, we see other notable African Americans in Rowan County being celebrated in the press and in the community.
"I think that is a testament not only for Southern City but for the people of Rowan County," Mallett said.
"We have honored people in our own midst who are alive, and I'm proud of that," Mallett said.
Contact Hugh Fisher via the editor's desk at 704-797-4244.


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Showing up everywhere from automotive paint to mannequins to a myriad of beauty products (including lip colors and even hair products), the no-shine matte look has recently exploded in the nail industry too. More than a dozen professional nail polish brands have launched either a matte color line, a matte top coat, or both — and many of these launches were announced in just the last few months. "It's all about a unique texture on the nails and a matte finish is very fashion-forward," says Essie Weingarten, founder and president of Essie Cosmetics; Weingarten developed Essie Cosmetics' first matte formula to match the matte finish of Mercedes-Benz Black Series during last season's Fashion Week.
Once relegated to men, a matte finish is now being touted by women everywhere as a fresh, edgy, and confident style. The lack of glossiness increases the impact of the polish color itself, letting it "wow" without any distractions.
On a microscopic scale, a matte finish has a rough surface, explains Doug Schoon, chief scientific advisor for CND. A matte polish or top coat formula will include an ingredient, usually some kind of powder (like silica), to make the polish scatter light rather than reflecting it back to the eye. "Mirror finishes reflect light back to the eye, while matte finishes scatter light," Schoon says.
Because the formula and the look are different, experts offer their advice for how best to apply these products:
> Work quickly, because matte polishes dry more quickly than traditional polishes. "The ingredient added to cause the matte finish does not need to dry. Therefore there is less solvent in the coating, so it dries faster," Schoon says. Mattes will usually feel thicker during application, he adds.
> Don't use a top coat or drying products during application. A glossy top coat will ruin the matte finish, making it appear glossy instead. You can try using a matte top coat (normally used to turn a glossy polish matte), which will keep the finish but may distort the color.
> Experts differ on whether to apply a base coat first or not. (Check the bottle to see if your manufacturer makes a recommendation.) On Zoya Nail Polish's blog, the company says, "If you apply a matte polish to a base coat that has not fully dried, what occurs is that the polish and the base coat dry at completely different rates causing problems shrinking, rigidness, and a goopy mess that may take all day to dry." The manufacturer goes on to say you can use a base coat with its matte polishes, but you must wait for the base coat to dry.
> Advise your clients that a matte polish will usually not wear as long as a traditional glossy polish (especially if you're not using base and top coats).
> Don't apply cuticle oils or lotions to the fingernails during a matte manicure. This will make the surface reflect more light, which will make it look glossy. However, once the oil wears off, the matte effect will return.
> Celebrity manicurist Elle, who helps create Barielle's color lines, recommends applying a matte top coat with a striper brush to create texture between glossy and matte finishes for an eye-catching new nail look.
> Suzi Weiss-Fischman, executive VP and artistic director of OPI, suggests wearing OPI Matte together with the traditional gloss formula of the same OPI color (like on this month's cover). "You can do a matte nail with a matching gloss tip, or a gloss nail with a matte edge. It's like mixing different textures of the same color in an outfit."
Click here to see a step-by-step of our December cover featuring a matte variation of the French look.
For reprint and licensing requests for this article, Click here.


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With thankfulness to God, the members of the Roman Catholic-Polish National Catholic dialogue in the United States look back on twenty-two years of theological and canonical reflection concerning the nature of our division and the possibility of reaching full communion. Because of a new outpouring of the Holy Spirit that affected both our churches following the celebration of the Second Vatican Council (1962-1965) and a similar renewal within the Polish National Catholic Church, our faithful have been rediscovering one another increasingly as brothers and sisters in the Lord. At this time we wish to review the progress that we have achieved over the past two decades, and reaffirm our intention to continue our efforts to achieve that unity for which Christ prayed.
Calls for a dialogue between our churches go back as far as 1966, when the Most Reverend Leon Grochowski, Prime Bishop of the Polish National Catholic Church, courageously proposed such a dialogue to the Roman Catholic Bishop of Scranton. Later, in 1980, His Holiness Pope John Paul II of blessed memory expressed the desire that the conference of bishops of the United States examine the relationship that exists with the Polish National Catholic Church and explore the possibility of dialogue. This resulted in an exchange of correspondence between the leaders of our churches that would culminate in the first meeting of an official dialogue in Passaic, New Jersey, on October 23, 1984.
In view of the fact that most of the ecumenical dialogues began in the 1960s and 1970s, the establishment of our dialogue was late in coming. This was the result of the particularly painful history of our relationship and the circumstances of the origins of the Polish National Catholic Church among ethnic Polish and other Roman Catholics in the United States at the end of the 19th and the beginning of the 20th century. The disputes of that time, we now realize, were more concerned with matters of church governance than points of doctrine. Nevertheless, the complicated series of events that led to our division caused much hurt and anguish even within families whose members often found themselves on opposite sides of the dispute. The consequences of those events can still be felt among us more than a century later, and must be addressed.
For this purpose, a number of highly symbolic gestures of reconciliation have taken place, perhaps most notably at the Service of Healing that was held in St. Stanislaus Polish National Catholic Cathedral in Scranton, Pennsylvania, on February 15, 1992. Leaders of our two churches, including Cardinal Edward I. Cassidy (President of the Pontifical Council for Promoting Christian Unity), His Grace John F. Swantek, Prime Bishop of the Polish National Catholic Church, and the two co-chairmen of the dialogue, asked for forgiveness, and pledged to work to overcome our divisions definitively. In 1997 Bishop James C. Timlin, then the Roman Catholic Co-Chairman of the dialogue, reiterated this request for forgiveness in a letter he issued on the occasion of the centenary of the organization of the Polish National Catholic Church.
Our dialogue has achieved much. For example, in a 1989 report1 summarizing the first five years of the dialogue's progress, we affirmed our agreement on the seven sacraments of the Church, in spite of some differences in practice that do not touch upon our basic common faith. The report also examined two areas of divergence -- our understandings of the Word of God and the life to come – and discovered that here too there are broad areas of agreement. In sum, the report was able to look back over five years of dialogue and state that "we have thus far discovered no doctrinal obstacle that would impede the further growth of our churches toward that unity which we believe is Christ's will." A second report dealing with developments in our dialogue from 1989 to 2002 was published in 2003.2
In view of this progress, concrete steps have been taken. In response to an inquiry from the Archbishop of Baltimore, His Excellency William Keeler, then President of the National Conference of Catholic Bishops, His Eminence Edward Cardinal Cassidy, President of the Pontifical Council for Promoting Christian Unity, stated in 1993 that members of the Polish National Catholic Church in the United States and Canada may receive the sacraments of Penance, Holy Communion and Anointing of the Sick from Roman Catholic priests if they ask for them on their own, are properly disposed and not otherwise excluded from the sacraments in line with the provisions of canon 844 §3 of The Code of Canon Law. This was followed in 1996 by a letter by Archbishop Oscar H. Lipscomb, the Chairman of the Bishops' Committee for Ecumenical and Interreligious Affairs, to the bishops of the United States spelling out in more detail the conditions under which Polish National Catholics may receive the aforementioned sacraments in the Roman Catholic Church. In 1998 the Polish National Catholic Church issued Guidelines for the Reception by Polish National Catholics of Sacraments in the Roman Catholic Church. Canon 844 §2 of The Code of Canon Law also specifies conditions under which Roman Catholics may receive the sacraments in the Polish National Catholic Church.
In light of these concrete steps towards unity, we have much for which to be thankful. Furthermore, we recognize each other's ecclesial character and sacraments, allow a certain amount of sacramental sharing, and maintain many of the same traditions. These facts bear witness to how much we have rediscovered as our common heritage. Our mutual esteem clearly rules out inappropriate actions such as proselytism among each other's faithful or the re-ordination of clergy who pass from one church to the other.
During our century-long division we have grown apart in ways that at first glance make reconciliation appear to be difficult. The Polish National Catholic Church, which during most of its existence was a member of the Union of Utrecht, has developed a strong sense of autonomy and the desire to preserve its distinctive traditions, including the vital role played by the laity in church governance. Even though the primacy and infallibility of the Bishop of Rome was not an issue at the time of our division, our churches today have different understandings of the Pope's role in the Church. Another complicating factor is the presence of a significant number of former Roman Catholic priests in the ranks of the Polish National Catholic clergy. Such is the legacy of the divisions of the past that remain with us today.
At this point in our relationship, therefore, we the members of the Polish National Catholic-Roman Catholic dialogue wish to reaffirm our resolve to overcome what still divides us, and to state clearly that our goal is full communion between our churches. We wish to emphasize that "full communion" does not imply absorption or uniformity, but a unity that fully recognizes differing traditions that are consistent with our common apostolic faith. It must still be determined if any of our divergent traditions are truly church-dividing, or simply examples of legitimate diversity which, in the words of Pope John Paul II, "is in no way opposed to the Church's unity, but rather enhances her splendor and contributes greatly to the fulfillment of her mission" (Ut Unum Sint, n. 50). We plan to give further consideration to other concrete steps concerning reciprocity in regard to the sacraments, acting as godparents, and the requirement of canonical form for lawfulness only in mixed marriages. We are equally committed to a thorough examination of the theological concepts of primacy and conciliarity. This will include searching for a common understanding of the ministry of the Bishop of Rome in the Church.
As members of a commission authorized to engage in this ecumenical dialogue, our role is not to speak definitively for either of our churches. Nevertheless, we hope to propose new incremental steps that will make concrete the growing unity between us, and we wish our faithful to know of our conviction that a way can be found to overcome this regrettable division that took place among Catholics here in the United States. We know that the goal of unity is nothing less than the will of Christ for us. Therefore we ask the faithful of both our churches to join us in fervent prayer that, with a new outpouring of the Holy Spirit, the barriers between us will fall and we will one day soon find ourselves joined again in that perfect unity that befits the disciples of our Lord Jesus Christ.
Fall River, Massachusetts
May 17, 2006
1Journeying Together in Christ: The Report of the Polish National Catholic-Roman Catholic Dialogue (1984-1989). Edited by Stanislaus J. Brzana and Anthony M. Rysz. Huntington, Indiana: Our Sunday Visitor Publishing Division, 1990.
2Journeying Together in Christ: The Journey Continues. The Report of the Polish National Catholic-Roman Catholic Dialogue 1989-2002. Edited by Most Rev. Robert M. Nemkovich and Most Rev. James C. Timlin. Huntington, Indiana: Our Sunday Visitor Publishing Division, 2003.
Back to Documents Produced by the Polish National Catholic-Roman Catholic Dialogue


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Science Daily
Steve Horton, associate professor of biology, and Ron Bucinell, associate professor of mechanical engineering, are working with a local company, Ecovative Design, to develop fungi-based packaging material that might one day replace plastics.
Their work has been featured by Science Daily and a number of other outlets.
To learn more, click here.


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Does Amazon still sell only books? Does Starbucks still sell only coffee? Then why are you still doing the same old thing? In this rapidly changing world, the time is ripe to take your business to the next level. And the good news is, it's not that hard to do!
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