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An interview with a pathologist
Some days ago I was contacted by a pathologist who recently discovered Bizzarro Bazar, and said she was particularly impressed by the website's "lack of morbidity". I could not help but seize the opportunity of chatting a bit about her wonderful profession: here is what she told me about the different aspects of this not so well-known job, which is all about studying deformity, dissimilarities and death to understand what keeps us alive.
What led you to become a pathologist?
When I was sixteen I decided I had to understand disease and death.
The pathologist's work is very articulated and varied, and mostly executed on living persons… or at least on surgically removed parts of living persons; but undoubtedly one of the routine activities is the autoptical diagnosis, and this is exactly one of the reasons behind my choice, I won't deny it. Becoming a pathologist was the best way to draw on my passion for anatomy, turning it into a profession, and what's more I would also have the opportunity of exorcising my fear of death by getting accustomed to it… getting my hands dirty and looking at it up close. I wanted to understand and investigate how people die. Maybe part of it had to do with my visual inclination, and pathology is a morphologic discipline which requires sharp visual memory and attention to macro and microscopic details, to differences in shape, to nuances in color.
Is there some kind of common prejudice against your job? How did you explain your "vocation" to friends and relatives?
Actually the general public is not precisely aware of what the pathologist does, hence a certain morbid curiosity on the part of non-experts. Most of them think of Kay Scarpetta, from Cornwell's novels, or CSI. When people asked me about my job, at the beginning of my career, I gave detailed explanations of all the non-macabre aspects of my work, namely the importance of an hystological diagnosis in oncology, in order to plan the correct treatment. I did this to avoid a certain kind of curiosity, but I was met with puzzled looks. To cut it short, I would then admit: "I also perform autopsies", and eventually there was a spark of interest in their eyes. I never felt misjudged, but I sometimes noticed some sort of uneasiness. And maybe some slightly sexist prejudice (the unasked question being how can a normal girl be into this kind of things); those female sexy pathologists you find in novels and TV series were not fashionable yet, and at the postgraduate school I was the only woman. As for friends and relatives… well, my parents never got in the way with my choices… I believe they still haven't exactly figured out exactly what I do, and if I try to tell them they ask me to spare them the details! As for my teenage kids, who are intrigued by my job, I try to draw their attention to the scientific aspects. In the medical environment there is still this idea of a pathologist being some kind of nerd genius, or a person who is totally hopeless in human interactions, and therefore seeks shelter in a specialization that is not directly centered on doctor-patient relationship. Which is not necessarily true anymore, by the way, as often pathologists perform biopsies, and therefore interact with the patient.
Are autopsies still important today?
Let's clarify: in Italy, the anatomopatologo is not a forensic pathologist, but is closer to what would be known in America as a surgical pathologist. The autopsy the pathologist performs is on people who died in a hospital (and not on the deceased who fell from a height or committed suicide, for instance) to answer to a very specific clinical inquiry, while the legal autopsy is carried out by the legal MD on behalf of the DA's office.
One would think that, with the development of imaging radiology tests, the autoptic exam would have by now become outdated. In some facilities they perform the so-called "virtual autopsy" through CAT scans. In reality, in those cases in which a diagnosis could not be determined during the deceased's life, an autopsy is still the only exam capable of clarifying the final cause of death. Besides direct examination, it allows to take organ samples to be studied under the microscope with conventional coloring or to be submitted for more refined tests, such as molecular biology. In the forensic field, direct examination of the body allows us to gather information on the chronology, environment and modality of death, all details no other exam could provide.
There is of course a great difference (both on a methodological and emotional level) between macroscopic and microscopic post mortem analysis. In your experience, for scientific purposes, is one of the two phases more relevant than the other or are they both equally essential?
They are both essential, and tightly connected to each other: one cannot do without the other. The visual investigation guides the following optic microscopy exam, because the pathologist samples a specific area of tissue, and not another, to be submitted to the lab on the grounds of his visual perception of dissimilarity.
In my experience of autopsy rooms, albeit limited, I have noticed some defense strategies being used to cope with the most tragic aspects of medical investigation. On one hand a certain humor, though never disrespectful; and, on the other, little precautions aimed at preserving the dignity of the body (but which may also have the function of pushing away the idea that an autopsy is an act of violation). How did you get used to the roughest side of your job?
I witnessed my first autopsy during my first year in medical school, and I still remember every detail of it even today, 30 years later. I nearly fainted. However, once I got over the first impact, I learned to focus on single anatomical details, as if I were a surgeon in the operating room, proceeding with great caution, avoiding useless cuts, always keeping in mind that I'm not working on a corpse, but a person. With his own history, his loved ones, presumably with somebody outside that room who is now crying for the loss. One thing I always do, after the external exam and before I begin to cut, is cover up the face of the dead person. Perhaps with the illogical intent of preventing him to see what I'm about to do… and maybe to avoid the unpleasant feeling of being watched.
Are there subjects that are more difficult to work with, on the emotional level?
Are autopsies, as a general rule, open to a non-academic public in Italy? Would you recommend witnessing an autopsy?
No, all forensic autopsies are not accessible, for obvious reasons, since there is often a trial underway; neither are the diagnostic post mortem examinations in hospitals. I wouldn't know whether to recommend seeing an autopsy to anyone. But I do believe every biology or medicine student should be allowed in.
One of the aspects that always fascinated me about pathological anatomy museums is the vitality of disease, the exuberant creativity with which forms can change: the pathological body is fluid, free, forgetful of those boundaries we think are fixed and insurmountable. You just need to glance at some bone tumors, which look like strange mineral sponges, to see the disease as a terrible blooming force.
Maybe this feeling of wonder before a Nature both so beautiful and deadly, was the one animating the first anatomists: a sort of secret respect for the disease they were fighting off, not much different from the hunter's reverential fear as he studies his prey before the massacre. Have you ever experienced this sense of the sublime? Does the apparent paradox of the passionate anatomist (how can one be a disease enthusiast?) have something to do with this admiration?
To get passionate, in our case, means to feel inclined towards a certain field, a certain way of doing research, a certain method and approach which links a morphologic phenomenon to a functional phenomenon. We do not love disease, we love a discipline which teaches us to see (Domine, ut videam) in order to understand the disease. And, hopefully, cure it.
And yes, of course there is the everyday experience of the sublime, the aesthetic experience, the awe at shapes and colors, and the information they convey. If we know how to interpret it.
Speaking of the vitality of disease: today we recognize in some teratologic specimens a proof of the attempts through which evolution gropes around, one failed experiment after the other. How many of these maladies (literally, "being not apt") are actually the exact opposite, an adaptation attempt? Is any example of mutation (which a different genetic drift might have elected to dominant phenotype) always pathological?
What I really mean to ask is, of course, another one of those questions that any pathological anatomy museum inevitably suggests: what are the actual boundaries of the Norm?
The norm is established on a statistical basis following a Gaussian distribution curve, but what falls beyond the 90th percentile (or before the 10th) is not forcibly unnatural, or unhealthy, or sick. It is just statistically less represented in the general population in respect to the phenotype we are examining. Whether a statistically infrequent character will be an advantage only time will tell.
The limits of the norm are therefore conventionally established on a mathematical basis. What is outside of the norm is just more uncommon. Biology undergoes constant transformation (on the account of new medicines or therapies, climatic and environmental change, great migrations…), and therefore we are always confronted with new specimens coming in. That is why our job is always evolving, too.
I didn't expect such a technical answer… mine was really a "loaded" question. As you know, for years I have been working on the concepts of dissimilarity, exoticism and diversity, and I wanted to provoke you – to see whether from your standpoint a mutant body could also be considered as a somewhat revolutionary space, a disruptive element in a context demanding total compliance to the Norm.
Ask a loaded question… and you'll get a convenient answer. You're talking about a culture demanding compliance to a social norm, I replied in terms of the biology demanding compliance to a norm that is established by the scientific community on a frequency-based statistic calculation — which is therefore still conventional. In reality, deformity appears in unexpected ways, and should be more correctly described following a probabilistic logic, and not frequency. But I'm beginning to sound technical again.
I have seen respected professors lighten up like children before some pathological wet specimens. The feeling I had was that the medical gaze in some ways justified an interest for extreme visions, usually precluded to the general public. Is it an exclusively scientific interest? Is it possible to be passionate about this kind of work, without being somehow fascinated by the bizarre?
There could be a little self-satisfaction at times. But in general there is sincere passion and enthusiasm for the topic, and that surely cannot be faked. It is a job you can only do if you love it.
All our discipline is based on the differential diagnosis between "normal" and "pathological". I could say that everything pathological is dysmorphic in respect to the norm, therefore it is bizarre, different. So yes, you have to feel a the fascination for the bizarre. And be very curious.
The passion for the macabre is a growing trend, especially among young people, and it is usually deemed negative or cheap, and strongly opposed by Italian academics. This does not happen in other realities (not just the US, but also the UK for instance) in which a common element of communication strategies for museums has become the ability of arousing curiosity in a vast public, sometimes playing on pop and dark aspects. Come for the macabre, stay for the science. If young people are drawn to the subject via the macabre imaginary, do you think in time this could lead to the education of new, trustworthy professionals?
Yes, it's true, there is a growing interest, I'm thinking of some famous anatomical exhibitions which attracted so many visitors they had to postpone the closing date. There is also my kids' favorite TV show about the most absurd ways to die. I believe that all this is really an incentive and should be used as a basis to arouse curiosity on the scientific aspects of these topics. I think that we can and must use this attraction for the macabre to bring people and particularly youngsters closer to science, even more so in these times of neoshamanic drifts and pseudo-scientific rants. Maybe it could also serve the purpose of admitting that death is part of our daily lives, and to find a way to relate to it. As opposed to the Anglo-Saxon countries, in Italy there still is a religious, cultural and legislative background that partially gets in the way (we have laws making it hard to dissect bodies for study, and I also think of the deeply-rooted idea that an autopsy is a violation/desecration of the corpse, up to those prejudices against science and knowledge leading to grotesque actions like the petition to close the Lombroso Museum).
Has your job changed your relationship with death and dying in any way?
I would say it actually changed my relationship with life and living. My worst fear is no longer a fear of dying. I mostly fear pain, and physical or mental decay, with all the limitations they entail. I hope for a very distant, quick and painless death.
With your twenty years experience in the field, can you think of some especially curious anecdotes or episodes you came across?
Many, but I don't feel comfortable relating episodes that revolve around a person's remains. But I can tell you that I often do not wonder how these people died, but rather how in the world they could be alive in the first place, given all the diseases I find! And, to me, life looks even more like a precariously balanced wonder.


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Afternoon tea at the Connaught Hotel
Bag – Couronne. Shoes – Zara.
Tropical-print cardigan – COS. Frill crepe bralet – Topshop. Pencil skirt – Next. Heels – Zara. Bag – Couronne. Bar necklace – Kirsten Goss Urban Edge.
"You look like an ambassador's wife!", Kit yelled as she found me sitting in a park bench waiting to go for tea at the Connaught. If I had spotted her first I'd have opened with "It's my birthday, just today PLEASE lie about my how my new hair looks and tomorrow you can tell me I look like I need to pick up my two kids from football practice at 3pm". Alas, I was immersed in trying to lure a squirrel with a crumb-looking stone and my new hair had curtained over my corner-eye – the first betrayal of many, I anticipate. So then we all went to tea, Honest Kit, an ambassador's wife and her sidekick, the beautiful turquoise Couronne bag that looks like it could hold any political secrets. I guess today I had legitimate looks for the 'Do you know who my husband is' or 'I declare war on your café' card, if ever the need arose.The deal with the hair is, I'd gotten it permed and cut just over a month ago, but the style was so un-maintainable what with absolutely no blowdry skills whatsoever, I went back in for a shorter length where Mrs Jackie had thrown in a blow dry as well. So, realistically, this style will NEVER appear again on the blog unless I magically give birth to an intern who will just help blow dry at 7:55am before I leave the house at 8. I came home and told the hubby the story about my new title, and he just said "you just look like a 'wife' to me". Well, thanks, you both.
By the way, and it feels wrong of me to push this to the side, but the Afternoon tea was heavenly. What a treat! The Connaught Hotel is no doubt one of my few favourite luxury 5-star hotels in London, and while I've been around during cocktail hours (and learning how to make a wicked Old-Fashioned with Editer), I hadn't tried the afternoon tea at the Espalette. Well, no wonder as around 3-4pm everyday I'm hitting back alleys in search for the fifth and final caffeine fix of the day or a bag of Haribo to inhale. The scones are warm and soft – let that be your reason to go. Butter that scone, if you know what I mean.

subset: commoncrawl


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Dispatch from the front lines of BABEL. Read the post. Support the movement.
Sitting in a coffee shop while daughter is at Hebrew school. I'm just back from a few days in Dallas, where I was welcomed into a rare kind of intellectual community: a gathering of undergraduates, grad students, and professors into difficult conversation, the humanities at their best. This vibrant collective owes everything to Jeremy DuQuesnay Adams and Bonnie Wheeler, and the open doors of their home.
Bonnie and Jeremy are the sweetest couple. Being with them for two intense days made me feel a part of the kind of family I dreamt about as a child, where love is palpable and intellect and humor are hard to tell apart. I always thought college would be like this, but had quietly given up on that kind of gathering until I visited SMU. I hope Bonnie and Jeremy won't mind my sharing this picture from my time with them. The image is blurred because I could not resist breathing awwww as I took the shot, and thereby accidentally moved my hand.
In another photo of Bonnie, displayed in her hallway, she stands in a white dress with long flowing hair and amazing white glasses. Both her hands are upraised: she fills the frame and makes it clear no one will pass her. She is wearing a white shawl and appears as a beautiful yet absolutely commanding Flower Child. I love the image for what it conveys about Bonnie's spirit. Here is what I once wrote about Bonnie:
Few have had such a positive impact upon Medieval Studies as Bonnie Wheeler. Her special mission throughout her career has been the cultivation of young scholars, fostering their intellectual growth through mentoring and their professional possibilities through guiding their research. She is and always has been an inspiration, a catalyst for change, and a fairy godmother for those working on nontraditional projects.The photo was taken at a time in the academy when people like Bonnie were so necessary ... and yet persecuted for not conforming to a severely limited academic type (especially for women). Bonnie has searing stories to narrate about medieval studies when she entered the field, but I can summarize their moral: the field is a far better place for women -- for everyone -- because of the shit she challenged and refused to repeat. The feminist fierceness of Bonnie's generation must never be forgotten (even as its focus, assumptions and aims have been, of necessity, widened). Nor should the hostility of the academy towards those who pushed against its status quo. That panic when the academic status quo is threatened continues.
During an afternoon tea that gathered the community in Jeremy and Bonnie's home, we had a wide ranging conversation about micro-aggressions and the "feel" of college campuses. Some people did not know what micro-aggressions are, others saw their invocation as a threat to free speech, but everyone -- even when anger bubbled -- listened with patience, took time thinking through uncomfortable realizations. Bonnie spoke eloquently about the dangers of the forced choice of thinking that college is either a space of challenge or a safe home (it is both). She also spoke about how second wave feminism accomplished its activism, emphasizing the importance of consciousness raising and the face to face encounter.
The previous day I gave a talk to an energetic audience about Noah's ark and the stories we tell about climate change. The first question was about Levinas and the faces of the dead animals in the manuscript illustrations I showed. The question took a little while to be formulated, and some people in the audience became impatient, but it can take time to get things right, to be clear and complex at once. The humanities are not so great at providing answers, at least not easy answers. Yet they excel at teaching us to ask better questions. That takes some fumbling, some time, some willingness to stay with someone as they figure things out.
I left the tea briefly to chat with a graduate student about her thesis project. When I came back, everyone had gone upstairs to watch the news and behold in helpless fascination the attacks in Paris. A concert, a soccer game, restaurants and cafés. The terrorism had targeted the young.
Earlier in the day I'd visited the Texas School Book Depository where Lee Harvey Oswald built his sniper's nest. The exhibit there is good, and thorough, emphasizing what JFK accomplished -- as well as how many groups hated him for it (one reason conspiracy theories flourished immediately is that so many wanted him dead). The Peace Corps, the NEH, the NEA, the space program, expansion of voting rights, integration of public schools, and the formulation of a comprehensive federal civil rights bill are all his: art with science, humanities with being humane, an emphasis throughout on making the nation better for all who follow even if that means triggering massive discomfort and challenging the status quo. It's sad to think that 50 years later so much of the social justice movement put into place by Kennedy -- and his valuing of the arts and humanities -- have been eroded rather than intensified. A pillage economy has replaced a push for shared equality, gun rights over civil rights, plush retirement accounts for some rather than economic justice for all. It is very difficult to be young right now. When I look at the future imagined in 1963 and the one we live with at the moment, I wonder how we learned to be OK with its attenuation.
Except not everyone in that "we" is OK with constrictions of possibility. I place great hope that student protests at Missouri, Georgetown, Yale and elsewhere are getting things right. The generations that preceded them convinced themselves to perpetuate an economy, a justice system, a world of arts and humanities and science that gets so many things wrong -- that passes along a small future, modes of thriving reserved for a privileged few, instead of opening doors wider, increasing access, imagining the world otherwise.
This nation values money rather than people, increasing what some few have rather than increasing access to that having.
How did anyone come to believe that a valid assessment for any particular course of college study (say, in English or History versus Computer Science) is how much money those holding a credential earn in the course of a career? According to this metric, embraced by both US parties, the more money you earn the more highly your degree is to be ranked as effective. It's that blunt. Screw such appraisal and the assumptions that came with it. Any philosophy major can tell you that the correlation between lifetime salary and lifetime happiness is not one to one. Beyond a certain minimum threshold that enables a person to obtain the food, shelter and comforts of a modest life [a minimum that ALL people merit], more money does not yield more satisfaction with one's life. Nor is a life with tremendous cash flow and a well stocked retirement portfolio a life better lived. I hope more universities and colleges pressure those who would "run a university like a tech company" (as Timothy M. Wolfe disastrously promised to do at the University of Missouri) to realize that they need to sign up for a remedial course of education in the liberal arts, where they might learn a little better what institutions of higher education at their best accomplish.
What if a reply to terror were art? What if an answer to violence were acts of imagining a world otherwise? What if in response to hatred we refused the invitation to hate?
What if a reply to terror were art? What if an answer to violence were acts of imagining a world otherwise? What if in response to hatred we refused the invitation to hate?
Here's an old piece I wrote about Paris and complicated histories of race and violence. I was thinking about that blog post recently because it's included as an excursus in my most recent book and I was asked to comment on it during a graduate seminar at SMU where the students had read Stone. I declined. Oddly I cannot talk about the piece without tearing up, even after all this time, and I just did not want to have to wipe at my eyes during that conversation. The violence in Paris happened the next day and I sat with the same people glued to a TV set in Dallas watching images in horror and welling up.
I believe that the Zombie Apocalypse arrived long ago, in the form of a small number of well educated, mainly white and affluent Americans who consumed as much as they could grab and gave futurity little thought. They negated or reversed so much of what seemed possible in 1963 and 1968, so much of that vision of a more just future. Their gated communities (a version of Noah's ark) now exclude those who are not thriving. They have seized control of many universities (among so many other things). They do not ask: how can we expand access? How can we open doors in welcome, rather than construct such massive walls? They did not follow the path that Jeremy and Bonnie, social activists both, insisted was the groundwork of more capacious and more equitable community. They turned away from the utopian visions many of them had embraced when they were younger.
Utopia does not vanish when it is no longer by one generation dreamt. Young people -- including my students, current and former -- are much smarter than some of these ark-dwellers suppose. Today's young will not long remain complacent or compliant. I believe they will refuse the legacies of racism, misogyny, rampant militarism, economic disparity, environmental injustice and homophobia being handed them as if natural or inevitable or the way things simply are.
Utopia does not vanish when it is no longer by one generation dreamt. Young people -- including my students, current and former -- are much smarter than some of these ark-dwellers suppose. Today's young will not long remain complacent or compliant. I believe they will refuse the legacies of racism, misogyny, rampant militarism, economic disparity, environmental injustice and homophobia being handed them as if natural or inevitable or the way things simply are.
I revere the visions of a more just, more equal nation that are a rightful inheritance, a world for which so many have for so long labored. I have great faith in the future a new generation of young activists will make.


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Ticket Registration Now Open for Ultra Music Festival 2017
Ultra Music Festival has opened it's Ticket Registration for the 2017 event. Please note, registering for tickets DOES NOT guarantee access to purchase any particular type of tickets. Registering is the ONLY way to purchase the lowest-priced tickets when they go on sale.


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Jacket, Odds 'n Evens (thrifted). Blouse, Joseph A (thrifted). Skirt, Express. Tights, We Love Colors. Boots, Rampage. Bag, D&G knockoff (thrifted). Rings, vintage. Tassels (on bag), Epcot Morocco.
Birthdays past:
Happy birthday!!
Happy Birthday, Kasmira!
Hope you had a great day! You look better every year! :)
Love this outfit!
Happy Birthday! Thank you for being you and for keeping up your blog.
Happy Birthday from a fellow Scorpio!
Happy birthday to the only girl I know who can rock houndstooth and animal print!
Awesome, you're a Scorpio! Happy birthday!
Happy Birthday! You look amazing - as usual, Kasmira. I really enjoy your blog. :)
Happy Birthday, dear Kasmira, Happy Birthday to you!!!!
Wow, 36...ha, that seems so long ago (for me). :) I hope you have a wonderful year full of love, happiness and kitties (who don't pee the bed or scratch or vomit).
Thank you for all the great posts and, as always, for the inspiration!
Happy Birthday. That is a great birthday outfit. Hope you have a fantastic day celebrating.
Happy Birthday!
Hope you had a magical birthday, Kasmira!
Hope you have a great birthday!! :)
eclectic and sassy! LOVE! happy birthday :)
Happy birthday!
Happy Birthday to Youuuuuuuu,
Happy Birthday to Youuuu.
Happy Birthday Kasmira,
Happy Birthday to YOU!!!
(and many more!)
Hope you get great gifties ;)
Beefy has good taste!
Sorry I am late wishing you a Happy Birthday. Gosh, it seems like a lot of bloggers have November birthdays.
Love your skirt and the necklace.
Great outfit.
Happy birthday. Hope you had an amazing day!
Happy birthday! Love your blog.
Would you mind if I asked what hair color are you wearing - name, brand? I'm considering going red, and your hair is such a pretty red...
Ra - I have my hair dyed at a salon, and I don't know the exact color mix my stylist uses. It is Wella color.
Happy birthday!!
XO Arezu
Happy birthday! You look fabulous as usual. And not a bit like 36! Honestly, I thought you were in your twenties. I hope you have a wonderful celebration.
Happy belated birthday!
Happy birthday! Looking great!
Happy Birthday!
hope you had a great one!
love the houndstooth skirt!
Chic on the Cheap
I'm late but Happy Happy Birthday!
Happy birthday! I hope you have an amazing year!
Happy belated birthday my friend!!! Hope your day was fabulous and you looked amazing :)


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What do we do in times of need here at Jake Watch? Yes, we turn to our art. I was saving this because we were going to use it in a Jake Watch High theme for the blog but seens as interchangable skins aren't happening on Blogger in this lifetime I thought it was too magnificent to be hidden away any longer.
Well, just tell me to shut my mouth, there is some Jake news after all. It's alarming similar to yesterday's Jake news (concert, Texas, Lance, bad dancing, VIP stairs) but I guess when you're an addict, you'll smack up on whatever measly hit you can.
Thanks Cina!


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Super Moon 2012 – Check Out Pics From Around the World
Super Moon 2012, which occurred Saturday night, was not a sight to be missed, even if you were too busy drinking your Cinco de Mayo margaritas. This natural phenomenon is the one time a year when the moon is closer to the earth than ever, making it appear 30 percent brighter and 14 percent bigger. It also makes us stare off into space and go, "Whoah!?"
If the allure of a chilled bottle of Corona took too much of your attention away, you probably missed the Super Moon altogether. But you're in luck, 'cause most people from around the world didn't.
Photos and reactions from as close as California to as far away as Pakistan were posted online by awed viewers seeking the web's instant gratification and "Likes." Check out some of the best shots below.


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Stigbert, Sweden 1946 Mid Century 18k Gold Rock Crystal Earrings.
Stigbert, Sweden 1946 Mid Century 18k Gold Rock Crystal Earrings.
Wonderful and sought after mid century 18k gold rock crystal screw back earrings. Fully hallmarked for renowned maker Ateljé Stigbert, Stockholm, Sweden year 1946.
Great condition, one stone with a corner chip
Size: 21mm
Weight: 4.4gram
Ateljé Stigbert is one of the best known producers of Swedish modernist and mid century jewelry. The style is mostly variations of plant motifs on brooches, bracelets and necklaces, but there are also strictly geometric and abstract pieces. Ateljé Stigbert was founded by the goldsmith Stig Engelbert in the early 1940's. Like several other Swedish goldsmiths of the time, amongst whom Sigurd Persson is the most prominent, Stig Engelbert had got his education in Germany, mainly at 'Kunstgewerbeschule' in Pforzheim. The Ateljé was organized as a modern branch within the older company 'Heribert Engelbert', and therefor the early pieces had two sets of maker's marks, that of the Ateljé and that of the company. From 1946 to the mid 1950s Sigurd Persson joined Stig Engelbert and designed models for serial production at Ateljé Stigbert. He started off with leafs and plants, and moved on to more abstract models. The greatest success was a collection of 'modular jewelry' from 1953 named 'Bowl and Cube'.
-Free, fully insured, worldwide shipping
-Hassle free returns
-Secure payments
-Gift box when possible
-Questions?: email@example.com


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The fingerprint sensor feature on the iPhone 5S, called Touch ID, is a convenient security tool that makes it easier to unlock the iPhone, compared to using a 4-digit PIN code. It also allows purchases from iTunes and the App Store without having to type in your Apple ID password. If you already use a 4-digit PIN, you'll likely find Touch ID to be more convenient. If you don't use any security at all, Touch ID might finally be the security measure you've been looking for.
Setting up Touch ID is fairly straight forward. Just go to Settings > General > Touch ID & Passcode > Touch ID, then go through the fingerprint enrollment procedure. There are some things to consider when using Touch ID, though, and we've got a list of trips and tricks for you to keep in mind.
- Scan your finger upside down, if you want. When you enroll your fingerprint, the directions make it seem as if you have to line up your finger in a certain orientation, but in reality, the Touch ID sensor has 360-degree readability.
- Five fingers max, but use less for performance. You can store up to five fingers in Touch ID, but remember that the more fingerprints you store, the longer it will take Touch ID to identify which finger you're scanning.
- Which finger is which? If you enrolled multiple fingers, but didn't label them, you can easily identify which is which by scanning them in Touch ID Settings. When you scan one of your fingers, the matching print will briefly be highlighted from the list.
- Five tries, not three. When attempting to unlock the iPhone 5S, you'll get a passcode prompt after three failed scan attempts. You can choose to enter your passcode here, but you actually have two more attempts before you're forced to use your passcode.
- Cover the home button. Touch ID is supposed to learn and gradually improve its recognition of your fingerprints. However, if you're having problems with consistency, make sure you're covering the entire home button; it works much better when it's completely covered.
Touch ID isn't a fool-proof security measure, as we now know, but it's certainly a good deterrent for most people in most circumstances. If you're using Touch ID, let us know how it's working for you in the comments below.
for more: click here


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Our business of Grounds Maintenance and Landscaping was established in 1994 with one aim in mind. This aim was to provide a high quality professional service to our clients by our own experienced, trained and courteous staff. We are pleased to say that we still have this as our focus today.
Greenslades offer a full landscape design service and site survey at your convenience. When you are happy with the design we will construct your bespoke landscape. We are also pleased to work from existing landscape plans and can liaise with planning authorities if required on commercial sites.
We are more than happy to undertake individual projects of planting, fence construction, decking or paving.


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Well known African musician Oumou Sangaré performs LIVE at the Penn Museum Saturday November 12 at 8 pm. The Museum's African Gallery and the "Imagine Africa with the Penn Museum" gallery project remain open from 6:00 pm to 7:45 pm.
Tickets: $40 general admission, in advance and at the door.Students with Penncards, $20.
For ticket information: (215) 327-7783.


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This antiseptic stained circumstraint is currently in use in a large U.S. hospital and looks very typical of those used daily. The photograph was taken by a nurse and advocate with Saving Our Sons. This morning, as you gaze upon its image, there will be 5-6 baby boys strapped to it as their penis is cut apart for no medical reason. Every day it is the same - sealing the tragic fate of another handful of perfect, newborn babies who were born the previous day.
Between uses, it is stored in the nursery closet - far out of the sight of new parents. 'Nurse SOS' writes:
Parents don't see this sickening thing and I wish they could - it is like something out of a horror movie. Parents are told that the babies barely notice and sometimes don't cry at all - this is an absolute blatant lie. They are also told that pain relief will be provided, but are never informed that all the 'pain relief' babies receive is an infant's Tylenol and a pacifier dipped in sugar water.
An hour before circumcision, babies are denied any breastfeeding (or formula) so they do not vomit and choke when they scream. So sometimes they are already crying and upset before they are taken to be cut because they are so hungry. Babies are returned to their parents when they have passed out and they will not wake up to eat for many hours after circumcision. When they do wake, they are immensely hungry and in terrible pain.
I could go on and on... It is the worst part of my job as a pediatric nurse by far. And it happens every single morning.


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Entrepreneurship has never been easier than a paid job. It gets harder with the changing business climate, and you need to stay focused on your company goals. A firm strategy can help you turn the tides in your favor.
A lot of people think that entrepreneurial success lies in innovative thinking. That can be part of it, but even the best ideas will fail if the execution is poor. The key to a successful entrepreneurship will come when you have great execution – which means doing something better than the rest.
Entrepreneurs have some characteristics in common and it is not by accident, according to the author of "The Risk Takers". However, there is a clear-cut difference between a risk taker and a reckless spender. Entrepreneurs fall in the former category. They analyze the pros and cons of the risk they are about to delve into, and trust their instincts. There are other common traits that entrepreneurs share, as you can see below.In America, the federal government uses e-invoicing for 40% of its invoices out of a total 19 million invoices each year. The federal government is also the largest purchaser of goods and services in the country.
Although most small businesses have some familiarity with e-invoicing, they are still mostly dependent on the standard forms of invoices. However, this is beginning to change across the world. According to Billentis, countries in Scandinavia, South America and especially Mexico have taken the lead in e-invoicing. They have adopted the new process and regulations surrounding it in much more advanced ways than most western nations.
European nations, the US, Canada and other western countries are working to catch up, while Asia, Africa and Russia are far behind. Most of these countries catching up are being pushed by their governments in order to more fully adopt e-invoicing.
1. They view risk through a different perspective
This is almost obvious. Only entrepreneurs will be willing to take a dive into an ocean of strong waves they are not sure of swimming. While others dream of becoming successful, entrepreneurs are taking "blind" actions that will get them there. According to a report from the "Entrepreneur Of The Year", the majority of entrepreneurs believe that entrepreneurs are born.
Well-meaning friends might present you with good reasons why they think your mission is a failed one. You have to learn to ignore the naysayers and their way of thinking. While others lament about the risk, sniff out the masked opportunities beneath.
2. Analyze the competition
Whatever field you are going into, you must realize there will always be competitors. No product or service is entirely new. Take your time to understand the rival products. This knowledge will help you to come up with a better alternative that will make your product outshine the rest. The competitor's weakness can be your ultimate advantage.
3. Conserve cash for the stormy days
No matter how good and optimistic your business trends may seem, try to live as simply as possible. If you can do without it, don't buy it. Entrepreneurs must build a cash conservation mindset or they may struggle when they hit a rough patch. Unforeseen circumstances are impossible to anticipate, but conserving several months of operating expenses will give you the financial muscle to fight back.
4. Sacrifice extra hours
No one can become a success without putting in hard work. This statement becomes truer for an entrepreneur. If you have a get rich quick mentality, becoming an entrepreneur is definitely the wrong path for you. As an entrepreneur, you must be willing to sweat and sacrifice the warmth of your bed some nights before substantial results begin to surface. Entrepreneurs know that quality time invested yields better results, and leaves no room for regrets.
Instil passion into your business. If you are working with a team, you should be able to sustain their motivation. When you are passionate about your business, it will become easier for you to communicate your goals with your team and your customers.
5. Research new products or services
To stay afloat in the world of entrepreneurship, you need to constantly evolve. Carry out constant research to see how your products could be made better. Are you making use of all the available technological options? Are there apps that can be incorporated into the system to help you manage your time? Is there a means through which you can delegate menial tasks to free up more time for major projects? These and many more questions will arise through research. It is the duty of the entrepreneur to make sure they find answers to them.
6. Discover an underserved niche
During the early days of your business, avoid the big markets. Finding an underserved niche in the business world is like finding a bullion van stashed with gold bars on a crowded beach. Then you realize it has been there all along, but you are the one with the critical eye to spot it.
Niche marketing is extremely cost-effective if you:
- Meet the market's unique need with a compelling product or service different from what they already know
- Understand the market trends
- Sync your language with that of the niche, even with something as minor as a slogan.
The truth is, no matter how big a corporation is, it can never meet the needs of everyone. Also, some niches are too small for giant corporations to even consider. Step into those places and fill the gap for a sumptuous reward.
7. Never neglect customer feedback
The acronym, ABA (Always Be Adapting), is one that never leaves the lips of entrepreneurs. This is because meaningful evolution of an entrepreneur can only occur when they listen to customer feedback. The product or service offered by an entrepreneur revolves around the customer. It may not mean much if one customer does not like your product, because not everyone will.
On the other hand, if several people are complaining about a particular feature or requesting something new, listen and be ready to make amends to quell the complaints. Whether you are switching your marketing plan or responding to a new trend, always keep your ears open to what your customers have to say.
8. Be flexible to change
Business is a continuously evolving sector. Change is inevitable, and you need to adapt fast. An entrepreneur must be receptive to change and adopt new business operations as required. Failure to do so will leave you behind the pack. Lack of flexibility can cost you customers, profit and ultimately lead to the failure of the business.
Rigidity in business can be compared to complacency. Complacency in business is like a small puncture in a tire. You may not even notice the damage until all the air is out and you can no longer move forward. Top performing entrepreneurs are willing to take chances that keep their business constantly expanding.
9. A few stumbles should not make you fall
Take a look at the lives of many successful entrepreneurs and you will realize that they have one trait in common; they had to bounce back from a cruel failure. Entrepreneurship is a complex field.
You can be successful today and plummet the next day. Never stop believing in yourself, irrespective of what others think. Stressful moments await you as an entrepreneur, which may strain your faith to the limits – especially in the early days. At such moments, you need to realize that the way to
An extra strategy that can facilitate your success
Without integrity and honesty, you will not go far in your career. If the subtle reminder in your head about your misdeeds becomes a nagging companion, you need to step back and evaluate who you have become. Everyone in the business world loves to deal with honest people. When you lack this trait, opportunities will disappear.
There is a saying; "no risk, no reward". Entrepreneurs are always placed in a situation where they have to make hard choices. Although there is never a guarantee in entrepreneurship, the strategies listed above places you on a more secure investment path.
Do you believe that entrepreneurs are born and not made, or do you think everyone can be good at it with the right strategies? Let us hear what you have to say. Also, share the strategies driving your ideas to success.


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Philoxenus, Ascetic Discourses (1894) pp.lxxiii-xciii. Summary of the Discourses of Philoxenus
Of the period in the life of Philoxenus when the Discourses were written we know nothing, but if we may judge from the fact that all the quotations are taken from the Péshîttâ it must have been before he published his translation of the Bible at Mabbogh in 508. And if we take into consideration the large amount of time which even a rapid worker like Philoxenus would take to perform this difficult task, and add to it the fact that complete copies of the Discourses existed in the monasteries of the Natron Valley in Egypt already in the early part of the sixth century, wherein he is described as Bishop of Mabbogh, it is pretty certain that they were written some years after 485, the year in which he was ordained bishop, and before the close of the Vth century. Without doubt the thirteen Discourses form a whole and connected work, but it seems that they were frequently divided into two volumes; the first volume contained the first nine, and the second volume the last four of the Discourses. It is nowhere said or even hinted by Philoxenus, but it seems very probable that he intended |lxxiv his Discourses to be a supplement to the twenty-two Homilies which Aphrahat or Farhâd [?some script?] (in Greek 'Afraa&thj) composed between the years 337-345.1 Aphrahat or Aphraates wrote Homilies on Faith, Love, Fasting, Prayer, Humility, Wars, the Children of the Covenant, Circumcision, Virginity and Holiness, and upon the subjects which vexed the souls of believers in his day, such as the Resurrection of the Dead, the Sabbath, Easter, and the like, but they, in many places, consist of long strings of Bible quotations, of which about 1135 occur in the work, which is less in length by about one quarter than the Discourses of Philoxenus, and the polemical nature of certain sections is evident. Much of the ground covered by Aphraates is gone over by Philoxenus, and though he never scruples to declare his belief openly, it is stated with a gentleness which, if we only had the accounts of his. theological opponents whereon to rely, we should believe to be quite foreign to his nature. The thought of Aphraates is clear and his language simple, but Philoxenus was a clearer and deeper thinker and, in addition, a closer reasoner than Aphraates, and we see in the Discourses how easily his marvellous command over the Syriac language enabled him to express shades of thought and meaning for which we may look in vain in the writings of Aphraates. The description of motives and the part which they play in the Christian life is given by Philoxenus with a minute fulness not found in Aphraates, but this is partly due to the fact |lxxv that Philoxenus addressed himself chiefly to ascetics. That the reader may be able to judge for himself of the manner in which each of these distinguished Syrian writers treated the same subject, the one, Philoxenus, writing about one hundred and fifty years after the other, a translation of the first homily of Aphraates, that on Faith, has been given at the end of this Introduction, p. clxxvff.; the following brief summary will show the plan of the argument in the Discourses of Philoxenus.
The man who would lead the Christian life rightly must lay a good and firm foundation so that the edifice of his character may not be moved; he must hear the Word and obey it, for if he heareth the Word and obeyeth it not he is like unto a dead man. The disciple must have the remembrance of his Master fixed in his soul, and he must meditate upon it day and night, and "Jesus Christ our God" must be the foundation upon which the foundation of his building of spiritual life must be laid. Farmers know when to sow and plant, and when to reap and gather in fruit, even so must the spiritual farmer know where to begin in his labours and where to end; and a man must learn before he can teach. The lusts which fight against man in every period of his life are well known and easily recognized, but he must learn what to do to overcome in the war of the passions of the soul which ariseth after the conquest of the lusts of the body, and which forces itself into his inmost thoughts. He must |lxxvi learn to feel each sensation of victory and defeat, and to recognize the cause and origin of the lusts which come upon him in public and in solitude. He must learn what is poverty, what commandments to keep, what power is derived from the virtues, how to fast, how to quench passions, how to pray, how to avoid heretics and worldly converse, and how to recognize what constituteth the fasting and the contemplation which belong to the body, soul, and spirit. If a man would put on Christ he must put off the world absolutely, and he must do this when he is young and before the world hath exhausted his soul's power, for new wine must be put into new bottles, and both will be preserved. We must be physicians to ourselves and to each other, and the word of God must be our medicine; for every passion of sin this containeth an antidote (see p. 19-21). When a man hath subdued all passions and lusts he can say, "Yet I live; and yet no longer I, but Christ liveth in me."
A man must first lay hold on the faith which maketh certain that God is, and which enquireth not, and which requireth neither proofs nor testimonies. The pot cannot chide the potter that made it, and a man hath no power to chide God, Who is too great to be investigated by the thoughts; His Nature is inscrutable, as also are His deeds and actions. The man who would draw nigh to God must first believe that He is, and if he do so he must draw nigh like a child to |lxxvii his father; that we might come as children we were born a second time in baptism. Christ proclaimed His kingdom, seek not to search out the manner thereof: thou art called upon only to inherit it, and not to make or to build it. The disciple's duty is to keep the law of the kingdom. God is from everlasting and world without end, He existeth of Himself, and is self-derived; He is not One Person but a self-existent Nature which is believed and confessed in Three Persons. Christ the begotten cannot be separated from Him that begot, but the Father with the Son is everlastingly and eternally of like nature with the Holy Spirit. That these exist is all the disciple needs to know; all else is accepted by faith, without which the natural hearing could not bear the hearing of the things which are spoken about the Three Persons. Faith maketh us to believe in spiritual natures and orders of celestial beings, and to harmonize the different statements about them; our instruction is established by faith, and the whole world of the spirit existeth to us by faith. Without faith the Eternal God would not exist, and faith maketh things which are not to come into being for us. Christ gave us faith first that we might perceive Him, and faith is the tongue of God, and the command of the Creator; it will move mountains and do all things, and it was the source of the power of the Prophets of old. Christ made faith the foundation of His Church to teach all men to make it the foundation of their spiritual life. Fasting, benevolence, the life of the Nazarite and ascetic, humility and everything else are nothing but mere shadows without faith; faith is everything, for faith is sufficient to be everything. Wisdom was with God when He made the heavens and the earth, but |lxxviii in His new creation of baptism faith was His helpmeet; without faith baptism is water only and the Mysteries are wine and bread only. Knowledge cannot occupy the place of faith which cannot be described by the tongue. The Mysteries looked upon with faith become the Body, and Blood, and Spirit of the Only One, and the power of Christ By faith the bodies of the dead saints become living men, and through the revelation of itself to the dead body it hopeth to receive from the Giver what it lacketh. Without faith everything written in the Scriptures becometh a He; it needeth not sight, nor feeling, nor signs, nor wonders, nor arguments, nor testimonies, but the Word of God only. Without faith no righteous man ever pleased God; faith gave us birth and faith is our mother. Faith glorifieth our poverty, it magnifieth the services of the Church, and by it we see the treasures which are laid up in heaven whilst yet we are here upon earth. Faith must be the cause of our forsaking the world, and let faith be to the soul what the eye is to the body; we must cast away the garment of error of the things of this world by faith, but let us take heed that we change not our faith.
To us hath God given the true faith in His Gospel, but we must be obedient thereunto with simplicity, like the saints of old. Man cannot understand everything and a child hath not the power to receive the deep |lxxix things of the world; so likewise only by faith and simplicity can we understand the Mysteries. Abraham, the Apostles, and Zacchaeus are examples to us of simple belief, and these good men must we emulate; God Himself is called simple, and let us deserve that name. Saint Paul was a fool to the wisdom of the world, but by his knowledge he possessed the wisdom which is above the world. Simplicity is older than faith because faith is the daughter thereof. John the Baptist and all those who lived in the desert were simple folk, hence God led the children of Israel in the wilderness for forty years; those who were destroyed by the pestilence in the wilderness were the people of the former generation which had been corrupted in Egypt, and not those who had grown up in the wilderness. Moses, Joshua, David, Eli, Abel, and Paul are types of simple believers, and the Pharisees and Sadducees represent the cunning and crafty men of this world. Therefore to faith add simplicity from which is born the abundance of the spiritual mind, for without it no virtue can be cultivated; simplicity is the riches of Christ, and craftiness is the possession of the Calumniator. The man who would gratify his passions must become cunning, for only with the knowledge which ariseth therefrom can he find means to cover his wickedness. The life of Jesus is the type of simplicity, and if simplicity were removed therefrom, that life would be destroyed. Craftiness is to the disciple even as the converse with a harlot, and in it are deceit, falsehood, calumny, error, and prevarication; destruction is its friend, adultery and fornication are its friends, and it is the mother of deceit and lies; it is the strong tower of sin wherein all the wicked hide. Let the |lxxx disciple, then, rejoice in the names "simple" and "child", for they proclaim his innocency and freedom from guile. Simplicity lis the field which bringeth forth all virtues, but craftiness is the ground cumbered with brambles and briars. Christ rejected the crafty and chose the ignorant and innocent; the Apostles were a band of simple men, and the opposites in every way of men like Caiaphas and Annas. Without innocency and simplicity no man can enter the kingdom of Christ, Who loved the innocency of children; Jesus Himself was hated because of His simplicity. Faith honoureth simplicity, and even the nobles of this world love it. Take heed to the prophet Isaiah who likened Christ to a simple lamb, and observe how He endured all things silently and did not forsake simplicity; David feigned himself mad to save his life, how much more then must a man sacrifice everything to preserve his spiritual life? The simple mind must not meddle in worldly affairs which it cannot understand without craft and guile; grieve not because thou understandest not the crafts of the world, for the knowledge of the things of the Spirit is our handicraft. The man ignorant of a worldly trade loseth worldly advantage, but the disciple ignorant of Christ's teaching loseth the kingdom of God. Rejoice in simplicity which is pleasing to God and to man, for simplicity of nature is the beginning of the path of the doctrine of Christ, and purity of spirit is the end of the path of righteousness. The simple man influenceth those who are near him, and his dwelling is a peaceful place of rest. We must endeavour to be like unto the disciples through whose simplicity Jesus triumphed. |lxxxi
When a man hath laid hold upon faith, which is born of simplicity of nature, the fear of God is stirred up in him, and this fear protecteth him from all evil things, and is as a wall round about him. If a man hath faith he will have fear also, and faith is like an eye which seeth what evil things exist and warneth the soul to be afraid. The remembrance of God is the life of the soul, and the fear of God is a shield against all wickedness, for if man hath it not he cannot remember God. Whosoever is conscious of sin must increase his fear of God, and he must meditate upon it always. When the eyes of the body are opened light entereth through the eyes, and when the fear of God shineth into the mind it rouseth in him consciousness of sin. The man who liveth in the remembrance of God is filled with fear whenever a common movement of lust passeth over his soul. The fear and shame of men preserve the body from lusts, but only the fear and shame of God can preserve the soul from evil things ; therefore a man should hedge himself about with a wall of the fear of God. Be ashamed before God inwardly and thy soul shall be pure, have the fear of Him always before thee and thou shalt be kept from sin; until thou forgettest God thou canst not sin. A naked man is ashamed when looked upon by anyone, even so is the sinful soul ashamed when looked upon by God. Whoso keepeth God's commandments through fear of Him is a true servant, but the labours which are visible are not sufficient to prove a man to be a true fearer of God. Tribulations may train the body, but they cannot cleanse |lxxxii the understanding from sinful motions, and they do not of themselves make the soul to fear God, and the labours of the body are not justified without the service of the soul. Servants fear their earthly masters, then how much more should the disciple fear the Everlasting King? Let thy outer man and thy inner man fear God wholly, for God observeth thee always, and His eyes are ten thousand times brighter than the Sun, and. the walls and roof of thy house cannot screen thee from Him. It is easier to sin in thought than in deed, and to guard against this facility for sin, a man must possess the fear of God which must be swifter than the motion of his thoughts. The fear of God may be called the "guard-house of virtues", for it giveth alms, it quencheth lust, it purifieth the thoughts, it driveth what is hateful from the mind, and it is a shield against all abominable things. Fear is also a schoolmaster to remind a man of what he hath received, and the prophet Jeremiah rebuked those who had cast off the yoke of fear. By fear let us make fear of none effect, and by death let us vanquish death; for the man who is always mindful of the hour of death will not run into sin readily.
The path of the Christian life hath been trodden smooth by the example of the holy men of old, and their foot-marks are, like the sign-posts and mile-stones of a natural road, set to mark out the way for us. The spiritual life is like the ladder which was prefigured by God to Jacob, and we must ascend it step by step, in fitting order; the first step is faith, the second simplicity, and the third the fear of God. But fear is of two kinds ; the fear of a slave and the fear of a friend. The Prophets feared as friends of God and the Jews |lxxxiii as slaves. God must be feared, and we ought to fear Him either because we have sinned, or that we may not sin; and who can contemplate our great God suitably? and who would not be afraid to grieve Him? Whoso feareth God loveth Him, and whoso standeth in perfect love standeth in God. The fear of God is the beginning of the path of the spiritual life, and love is the end thereof. From the Prophets of old it is clear that God demands fear from man, and all His revelations in olden time were of fear; nature feareth Him, and man must likewise. When a man feareth not God he feareth everything else, but if the fear of God be in him, there is no room for the fear of other things to enter therein, for a vessel cannot be full of two different things at the same time.
Those who live in the world may become justified, but they cannot become perfect, and Christ set grades and steps in His commandments and doctrine for the benefit of those who would follow His footsteps according to their power. The end of the path of righteousness is absolute poverty, for so long as a man possesseth human wealth he cannot follow the heavenly path; he cannot serve God and Mammon. A rich man may be justified, but he cannot become perfect or care wholly for God so long as he keepeth his riches. The rich man is poor spiritually, and the poor man is rich. The proof of this is the absolute poverty of Christ and of His disciples, for He made them to forsake |lxxxiv everything for His sake, and He sent them out to preach His Gospel in absolute poverty ; the very fact of being called to be a Christian indicates self-denial and poverty. The disciple is known by his works ; if thou art destitute then art thou like unto thy God Christ. The righteous stand on a lower level than the perfect; the former fear sin for some reason, but the latter fear it for its own sake. Christ fulfilled all that the law demanded, but He did not give up His own power as God; when He was baptized He had attained unto the limit of the righteousness of the law, but from that time to the Crucifixion He was spiritually perfect. The righteousness of the law is to labour in good works, but spiritual perfection is that which Christ taught between the times of His baptism and Crucifixion. Christ going forth to the wilderness is an excellent example of the doctrine of poverty; let us go forth from the world with nothing but our spiritual armour. When a man embraceth absolute poverty he goeth forth from the world; and by baptism he putteth on the new man, and casteth off the bondage of sin. Poverty is a light thing to those who possess it, and when our Lord lifted riches from the backs of His disciples He lifted from off them a heavy yoke. A man cannot bear the yoke of Christ and the yoke of the world, and all the saints of old who have followed in His steps have abandoned the world utterly. When Christ went forth to the desert He gained freedom, and a man in putting off the world gaineth freedom. The disciple hath two baptisms, one of water, and one of his own freewill; when he hath gone forth from the world devils will be gathered together against him, but he shall overcome them all and make his way through them, even as the Israelites |lxxxv passed through the sea, for the Lord shall fight for him. The disciple will find help in the contemplation of the life of John the Baptist who received the Spirit before he was born, and was an example of absolute poverty. The disciple must also take heed that his discipleship be not for vainglory or for pleasure, and he should not begin to walk in the path of spiritual life unless he is determined to finish in it; whoso hath not made a promise is free, but whoso hath promised is bound. Christ had no home, no shelter and no possessions, and like Him must the disciple be; he must leave everything and follow Him. Moreover the spiritual life will not mingle with the wealth of the world, for if new wine be put into old bottles, the skins burst and the wine is wasted; turn not behind thee, and remember the fate of Lot's wife. Go forth, then, like the Apostles, renew thy spiritual life daily, and let the words, "We have left everything, and have followed Thee", be the motto of thy life. The promise that we shall be heirs of Christ, that our body of humility shall be changed into a spiritual body, and that we shall be glorified with Christ should wake up even a dead body. Ask not what manner of riches thou wilt receive in heaven in exchange for thy poverty here, for no words can describe them. Six things must a man do to arrive at the perfection of Christ: he must depart from evil and not do evil things, he must obey the law, he must do good deeds, he must set out on the path of the spiritual life, he must bear labours and endure sufferings, and he must carry his cross upon his shoulders. A man is born three times; his first birth is from the womb into creation, his second from bondage into freedom, and his third from the carnal into the spiritual |lxxxvi life. The living motions of the spiritually perfect cannot be described by mortal tongue, and their state is the end of the spiritual life.
Of all evil passions the lust of the belly is that which Divine knowledge most abominateth, for it maketh men like beasts, it darkeneth their minds, and it is the door through which all wickedness entereth into them; the lust of the belly is an obstacle unto everything. The soul is fettered by the weight of meat, but it becometh refined by meagre food. This lust is a stupid thing, for if the belly were large enough to contain all the things after which the glutton lusteth all creation would not satisfy it. The glutton is worse than the beast, for it knoweth when it hath had enough, but the glutton doth not; the lust of the belly is the most disgusting of all the passions, the mother of which it is, and it bringeth a man down to Sheol. The fear of God is the beginning of the path of spiritual life, and this lust is the beginning of the path of all wickedness; if the latter vanquish the former then all spiritual life is destroyed at a blow. The glutton can only eat and blaspheme, and he sayeth and doeth anything to secure the means to lead his debauched life which maketh his soul more degraded and debased than the beasts. The glutton becometh sick through his excesses, and contrary to the words of the physicians he persisteth in his gluttonous habits; the sicknesses which |lxxxvii arise from over-eating belong to the rich and not to the poor. The glutton is a self-destroyer. Christ died for him, and yet he makes himself a grave of meats. The soul of a glutton is like unto the dog which sleeps through all noises, and which only stirreth at the sound of the platter; the glutton walloweth like a pig in the mire of lusts and he must be called a pig. His friends are in reality the friends of his belly, and he loveth only such as minister unto his lusts. He feigneth sickness to avoid the house of prayer, prayer and vigil terrify and torture him, his own prayer is short and his time of eating long, and all things belonging to God are done by him negligently. From such things must the disciple flee, and he must practise self-denial and abstinence. We know that we cannot serve two masters----God and mammon----hovf then can we serve three or more? If we open the door of the lust of the belly all evil passions crowd into our soul through it, and fornication, which destroyeth both body and soul. Meat and drink are the fuel of the fire of lust, and as smoke will darken the pure and clean air, even so will the stink of meat pollute the purity of the mind. But the disciple must avoid the over-eating of common as well as a superabundance of rich foods, for those who occupy themselves with meats will never be benefited thereby; when Israel had an abundance of food he waxed fat and kicked, and from gluttony he fell into lust, and his lust wrought his destruction. If we cannot serve God and mammon we cannot serve the belly and God. The lust of the belly led Adam to ruin, for it brought on sin which ended in death. Let us vanquish the first lust that we may overcome all the others. |lxxxviii
The first rule of the spiritual life is to cultivate fasting and abstinence. The disciple must fight against the lusts of the body and cultivate virtues, because for man alone is life reserved in the next world. Hunger is of several kinds, and not all meats satisfy want; the real hunger of nature is not the want of food in the stomach, but the want of the power of the food in the members. Man must not eat whenever he is hungry like the beasts, but he must forbear in order to shew the soul's power. Need too is of different kinds, and when we satisfy a want we must take, care that it is necessary for our life, and that it doth not arise from lust, or health, or strength. The disciple must eat like a free man and not as a slave. If the lust of food overcome thee, O disciple, all other lusts will do the same; but if when are all gathered together against thee thou dost vanquish them one by one, they will be powerless to harm thee. In fighting think of the joys which are to come, and remember that by thy garb thou art dedicated to the spiritual life. When the lust of the belly joineth itself unto hunger against thee, stand up in prayer and despise it, even as mighty warriors scoff at those who are weaker; the lust of the belly be-longeth to childhood, therefore fight it like a man, and defeat it. But abstinence is the refraining from poor and common meats as much as from costly ones; from whatever thou lustest for thou must abstain. Eat not abundantly even of garden herbs lest thou be moved to fornication; the food is not to be blamed, except when lust eateth it. Whosoever eateth |lxxxix with lust rejecteth the Lord Who is in him. There is a great difference between the manner in which Esau and Elijah ate, and let us imitate Elijah and David, and the angels who ate with Abraham; the habit of abstinence bringeth freedom. Eat not to sin, drink not to error, and fast, that thy prayer may be pure. The lust of the belly ruined Cain, and brought blame upon Noah, Esau, the Sodomites, the children of Seth, the people of Israel, and upon Eli and Solomon. If the righteous men of the world need fasting and abstinence, how much more do those who have gone forth from the world to follow the spiritual life? Let us remember too that a full belly cannot produce a refined mind, and let us take away from the body that we may give to the soul. Spiritually minded men only need simple and sparing food, as is proved by the case of the children who were brought up at Babylon, who chose vegetable diet and not the dainty food of meats; their abstinence procured for them the wisdom of the Most High. To the disciple the table, which is a place of pleasure for others, must be a field of battle whereon he must overcome and slay the lust of the belly and those which spring from it; Christ began with fasting, let him do likewise, and the Apostles only received their greatest gifts after they had fasted and prayed. If we suffer with Christ we shall reign with Him. |xc
The lust for carnal intercourse hath been placed in our bodies by the Creator for the continuation of the world, but it must be to the disciple a reason for fighting and a cause of receiving crowns of victory. This lust is hotter and sweeter than any other lust, therefore must the fight against it be fierce, for though an excellent thing when coupled with marriage, yet is it a disgrace to those who have adopted the spiritual life. Adam and Eve were spiritual until lust moved in their members, and this shewed that the lust of the spirit precedeth the lust of the body in us. Fornication was the first thorn which sprang from the lust of the belly, and it is as a thorn in the spiritual eye; it destroyeth the sight of those who have not seen what is spiritual, and of those who have. Only when the beauty of the Eternal is destroyed in the soul can it subject itself to bodily beauty. The lust of the belly and the lust of fornication can only overcome a man when they are helped by him, and the disciple can conquer them if he will abstain from the food which is the fuel of the lust. Eat bread by weight, drink water by measure, avoid carnal pleasures, load thyself with afflictions and labours which will safeguard thee, torture thyself by hunger and thirst, vex thy body with watching, let it crave for sleep, but let it not sleep; gratify it in nothing, for pleasures beget lust. Listen not to stories of lust, keep away from thee the sight of the person which hath led thee captive, and uproot the remembrance of its beauty from thy mind. |xci
Mention not the word fornication, eat not food and drink not wine overmuch, look not upon beauty, flee the converse of women, and arm thyself against lust with wrath. Direct all thine energies to save thy soul from lust, show not a glad face to it, but turn against it with a malignant eye, for lust is like the whore in the market-place who fleeth before a severe gaze. When the chaste .mind putteth on lust it is as if a chaste and dignified man of the city were to carry a whore upon his shoulders through the market-place and through the streets and open places of the city. The fornication of the body is the act of adultery, but the fornication of the soul is when the thoughts thereof have intercourse secretly with the lust of fornication, and the fornication of the spirit is when the soul hath intercourse with devils. When the body hath intercourse with the soul, and the soul with the spirit, and through the spirit with the Trinity, in very truth the words, "The Lord is over all, and in us all", are accomplished. Let, however, lust move in thy body, not that thou mayest be defeated, but that thou mayest overcome it, for what training is so good as that which a man receiveth when he findeth victory over his passions? No lust is so unprofitable as that of fornication, and none is so absolutely weak; it hath no advantages, its season of enjoyment is short, and repentance, and fear, and shame, and terror, and loss, and evil name, and mockery all accompany this hot and fierce passion. We must be chaste outwardly before men, and inwardly before God, and our Lord, wishing to remove the cause and origin of lust from His disciples, said, "Whosoever looketh upon a woman to lust after her |xcii hath already committed adultery with her in his heart", for He looked into our thoughts. Many men fornicate continually in their souls, and this kind of fornication must be especially avoided; the pain of lust maketh thee to suffer pain, therefore learn the cause thereof, and cut it off. A man must overcome his lusts in his youth; while there is still heat in thy body and natural lust liveth in thy members, be zealous to kindle in thee the heat of the spirit. Sow virtues in thy youth that thou mayest reap therefrom in thine old age; pluck things of excellence from the noontide of thy manhood, and lay them up for thy winter store. In fornication is all wickedness, and it is the helpmeet of all sin, and the disciple is bound to overcome the passion thereof in deed and in thought; if it be driven out of the thoughts it cannot live in the body. The Israelites who fought under Gideon must be examples unto us, for they drank water sparingly, and the blasts of their horns are types of the holy words which were uttered against the passion of fornication, and the breaking of the pitchers symbolizes the destruction of the passion of fornication. God warned the Israelites against the lust of the thoughts more than against the act of adultery, for He did not say, "Thou shalt not commit adultery with thy neighbour's wife", but, "Thou shalt not lust after thy neighbour's wife". Let us make examples to ourselves of Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Samuel, Elijah and Elisha, and if with these in view, we fall, we are feeble folk. Finally let us shut out sights and converse which are the entrances of lust, let us seal the fountain of our bodies, and let us cleanse our thoughts. If we can do this we |xciii shall be at peace, and the course of our ship will be into the haven of peace, and we shall become a counterpart of the heavenly hosts. Though living in the body we shall be in the spirit, and shall live the life of the world to come, and we shall learn the cause of the coming of Christ into the world, which those who live in the body can never know.
[Footnotes moved to the end and renumbered]
1. 1 The Syriac text was published by Wright, The Homilies of Aphraates, London, 1869. A complete German translation by Bert appeared in Harnack's Untersuchungen, Leipzig, 1888.
This text was transcribed by Roger Pearse, 2003. All material on this page is in the public domain - copy freely.
Greek text is rendered using the Scholars Press SPIonic font, free from here.
Early Church Fathers - Additional Texts |


text:
Hello Tim and Connie,
I received the People Mover today and it is just gorgeous. I admire you and your company and the values you stand for… all the things that we believe in as parents as well. The gift is for my nephew and I know he will love it, as will his mom (my sister).
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text:
Exercise & Fitness Classes, Support Groups, Education in Piedmont, Alabama (AL), 36272
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text: MY MUSIC returns to the era of go-go dancers, mod mini-skirts and swinging pop-rock sounds in HULLABALOO - A '60s FLASHBACK. The top singers and groups of the hippest decade present their greatest hits, blending the British Invasion with Broadway and folk-rock with rhythm and blues. This first-ever retrospective of the 1965-66 NBC-TV primetime series includes appearances by The Rascals, Nancy Sinatra, The Four Seasons, Paul Revere & The Raiders, The Lovin' Spoonful and The Byrds. The PBS edition will be hosted by original Hullabaloo guest artist Peter Noone of Herman's Hermits.


text:
Hiddensee: A Tale of the Once and Future Nutcracker
Hiddensee: A Tale of the Once and Future Nutcracker
- Author:
- Book Condition: New
The author of the beloved New York Times bestseller Wicked returns with an inventive novel inspired by a timeless holiday legend, intertwining the story of the famous Nutcracker with the life of the mysterious toy maker named Drosselmeier who carves him.
Hiddensee: An island of white sandy beaches, salt marshes, steep cliffs, and pine forests north of Berlin in the Baltic Sea, an island that is an enchanting bohemian retreat and home to a large artists' colony-- a wellspring of inspiration for the Romantic imagination . . .
Having brought his legions of devoted readers to Oz in Wicked and to Wonderland in After Alice, Maguire now takes us to the realms of the Brothers Grimm and E. T. A. Hoffmann-- the enchanted Black Forest of Bavaria and the salons of Munich. Hiddensee imagines the backstory of the Nutcracker, revealing how this entrancing creature came to be carved and how he guided an ailing girl named Klara through a dreamy paradise on a Christmas Eve. At the heart of Hoffmann's mysterious tale hovers Godfather Drosselmeier-- the ominous, canny, one-eyed toy maker made immortal by Petipa and Tchaikovsky's fairy tale ballet-- who presents the once and future Nutcracker to Klara, his goddaughter.
But Hiddensee is not just a retelling of a classic story. Maguire discovers in the flowering of German Romanticism ties to Hellenic mystery-cults-- a fascination with death and the afterlife-- and ponders a profound question: How can a person who is abused by life, shortchanged and challenged, nevertheless access secrets that benefit the disadvantaged and powerless? Ultimately, Hiddensee offers a message of hope. If the compromised Godfather Drosselmeier can bring an enchanted Nutcracker to a young girl in distress on a dark winter evening, perhaps everyone, however lonely or marginalized, has something precious to share.


text:
Manage transaction recovery with the transaction service
You can configure the Open Liberty transaction service to control when and how database transactions are recovered after a server failure. The transaction service writes information to a transaction log for every global transaction that involves two or more resources, or that is distributed across multiple servers.
The transaction service maintains transaction logs to ensure the integrity of transactions. Information is written to the transaction logs in the prepare phase of a distributed transaction. If a server with active transactions restarts after a failure, the transaction service is able to use the logs to replay any indoubt transactions. This process allows the overall system to be brought back to a consistent state after a server failure.
The transaction service is activated by default when you enable features that use transactions, such as Jakarta Persistence, Java database connectivity, or Message server. Although the transaction service is implemented with sensible defaults, you can configure when database transaction recovery occurs and how database transactions are recovered by specifying the transaction
element in your server.xml
file. You can also choose to store your transaction logs in a relational database rather than as operating system files by configuring a dedicated, non-transactional data source to store the logs.
The following sections provide details about configuring Open Liberty for transaction recovery:
Transaction service configuration
If you enable any Open Liberty features that use transactions, you can configure how the transaction service manages transaction recovery by specifying the transaction
element in your server.xml
For example, you can configure when transaction recovery happens. By default, transaction recovery after a server failure happens when the transaction service is first used rather than at server startup. In some cases, you might want to configure transaction recovery to occur at server startup to reduce the processing demands when the transaction service is first used. You can alter this behavior by specifying transaction
element attributes.
In the following server.xml
example, the true
value for the recoverOnStartup
attribute for the transaction
element specifies that transaction recovery occurs at server startup:
The totalTranLifetimeTimeout
attribute sets the maximum time for transactions that are started on this server to complete. The propogatedOrBMTTranLifetimeTimeout
attribute sets the upper limit of the transaction timeout for transactions that run in this server. In this example, both values are set to 300 seconds.
The 0
value for the heuristicRetryLimit
attribute specifies that the server does not retry a completion signal, such as a commit or rollback. By default, up to five retries occur after a transient exception from a resource manager or remote partner.
Setting the acceptHeuristicHazard
attribute to false
removes last participant support (LPS). With LPS, a single one-phase resource can participate in a two-phase transaction with one or more two-phase resources. However, enabling LPS carries some risk of a heuristic outcome if a network failure occurs on the commit of the one-phase resource. To avoid this risk, you can opt out of LPS support by setting this attribute to false
A heuristic outcome indicates that because of a network error, Open Liberty has no way of knowing whether the one-phase resource committed or rolled back. Under these circumstances, you must look at the logs from the one-phase resource manager to determine what happened.
For more information about transaction attributes, see Transaction Manager.
You must not change the value of the id
or jndiName
data source attributes when a recovery is pending for a transaction in which the data source participated. If you change any other attributes of the dataSource
element, those changes are retained for the recovery. For example, you can add a recoveryAuthDataRef
attribute that specifies a data source user ID and password to use for recovery.
If transactions are recovered by an application-defined data source, such as an @DataSourceDefinition
annotation, the associated application must be running when recovery occurs. You cannot use configuration settings in the server.xml
file to recover application-defined data sources.
Transaction recovery in a cloud environment
In a cloud environment such as OpenShift, Open Liberty servers can be dynamically created or deleted, for example, to handle variations in system load. This possibility poses a problem for applications that use transactions. The sudden removal of a server instance might occur during two-phase commit (2PC) processing and leave transactional resources locked.
To alleviate this problem, you can configure Open Liberty servers to automatically recover transactions on behalf of other servers. This process is called peer recovery. You can configure it by specifying the recoveryGroup
and recoveryIdentity
attributes in your server.xml
file, as shown in the following example:
The value of the recoveryIdentity
attribute must uniquely identify a server instance. In a Kubernetes environment, you can specify the ${HOSTNAME}
environment variable to map value to the name of the pod where the server is running, as shown in the previous example.
An Open Liberty server that is configured with the recoveryGroup
and recoveryIdentity
attributes continually monitors its peers, which are other server instances that are configured with the same recoveryGroup
value. When a server detects that one of its peers is deleted, it recovers transactions by using the transaction logs from the deleted server to release any remaining resource locks.
To monitor peers, servers must be configured so that their transaction logs are accessible to all members of the recovery group. A server that performs peer recovery must have access to the same set of transactional resources as the server that is being recovered.
The use of a shared file system for this purpose, such as an RWX persistent volume in a Kubernetes cluster, is explicitly not supported where the file system crosses data centers. This limitation is due to the difficulty of implementing POSIX locking semantics in such a configuration. Under these circumstances, the transaction service must be configured to use a relational database for its transaction logs. For more information, see the Transaction log management section.
Transaction log management
By default, the transaction service stores transaction logs as operating system files. This transaction support requires the use of a shared file system to host the transaction logs, such as an NFSv4-mounted network-attached storage (NAS) or a storage area network (SAN). In some containerized environments, this configuration might be problematic due to the complexities of the implementation and the lack of support from some cloud service providers. As an alternative, you can configure the transaction service to use an existing database as a shared repository for the transaction logs. You can use any database type that Open Liberty supports.
To store your Open Liberty transaction logs in an RDBMS, you can configure a dedicated, non-transactional data source in your server.xml
file. Specify the data source configuration inside an instance of the transaction
element, as shown in the following example:
<transaction transactionLogDBTableSuffix="MyServer1" >
<dataSource transactional="false">
<jdbcDriver libraryRef="DB2JCC4LIB"/>
<properties.db2.jcc currentSchema="CBIVP"
databaseName="SAMPLE" driverType="4"
portNumber="50000" serverName="localhost"
user="db2admin" password="{xor}Oz1tPjsyNjE=" />
<library id="DB2JCC4LIB">
<fileset dir="C:/SQLLIB/java" includes="db2jcc4.jar db2jcc_license_cu.jar"/>
The false
value for the transactional
attribute specifies that the datasource is non-transactional. Transaction logs can be written to this data source, but it does not participate in transactions.
If you store transaction logs in an RDBMS, each server must have its own tables. You can specify a unique table suffix by using the transactionLogDBTableSuffix
attribute for the transaction
element. The value for this attribute is a string that is appended to the table name to make it unique to the server where the table is hosted. In the previous example, MyServer1
is added as a suffix to any table names that are created for this server in an RDBMS.
For more information about data source configuration attributes, see Data Source.
Manual configuration of database tables
Open Liberty attempts to create the necessary transaction log tables on the configured database when the server first starts. If it cannot create tables on that database, the server fails to start. If you want to use a database that Open Liberty cannot automatically create transaction log tables for, you can create the tables manually by using Data Definition Language (DDL) statements.
The following example shows the DDL structure that Open Liberty uses to create tables on a PostgreSQL database. Although Open Liberty can automatically create tables on a PostGreSQL database, you can adapt these structures to create tables on databases that Open Liberty does not automatically support.
The following DDL structures show how to create the database tables on a PostgreSQL database:
The following DDL structures show how to create indexes for these tables:
For more information, consult the documentation for your chosen database.
Authorization precedence for database transaction recovery
When the Open Liberty transaction service recovers indoubt database transactions, it uses either the unique identifier or the JNDI name of the data source to locate the current dataSource
element. The service then determines the user ID and password to use for recovery based on the configuration of that element in the server.xml
The data source user ID and password to use for recovery are determined according to the following order of precedence:
If the
element defines therecoveryAuthDataRef
attribute, then the user ID and password from theauthData
element are used.The following example shows an
element that defines a user ID and password. ThedataSource
element references thisauthData
element in arecoveryAuthDataRef
attribute:<authData id="recoveryAuth" user="dbuser1" password="{xor}Oz0vKDtu"/> <dataSource id="ds1" jndiName="jdbc/ds1" jdbcDriverRef="DB2" recoveryAuthDataRef="recoveryAuth" .../>
If container-managed authentication is used, then the user ID and password from the container-managed authentication alias are used.
The following example shows an
element that defines a user ID and password. ThedataSource
element references thisauthData
element in acontainerAuthDataRef
attribute:<authData id="dbCreds" user="dbUser" password="{aes}AEJrzAGfDEmtxI18U/qEcv54kXmUIgUUV7b5pybw/BzH" /> <dataSource jndiName="jdbc/myDataSource" containerAuthDataRef="dbCreds" .../>
If no
attribute is specified and container-managed authentication is not configured, the user ID and password from thedataSource
element are used.
The following example shows a data source configuration for a Db2 database, where the user ID and password are specified in vendor-specific attributes on thedataSource
element:<dataSource id="ds1" jndiName="jdbc/ds1" jdbcDriverRef="DB2" ...> <properties.db2.jcc databaseName="testdb" user="dbuser1" password="{xor}Oz0vKDtu"/> </dataSource>
If none of the previous conditions are satisfied, the recovery is attempted without any user ID and password and the behavior is determined by the configured JDBC driver and data source.
For more information, see Data source configuration.


text:
Motorola Solutions
Ideal for dispatch environments, back-up sites, alternate locations, special events and call monitoring, the MCD 5000 Deskset System is a powerful and easy-to-deploy VoIP solution for your radio system. With IP technology, you have the flexibility to quickly install desksets where you need them using your IP network infrastructure. And you can easily expand communication capabilities throughout your organization for increased safety, awareness and coordination.
Designed For the Way You Work
With maximum usability in mind, the MCD 5000 Deskset is ergonomically designed with an intuitive layout and an adjustable viewing angle for both occasional and constant everyday use.
The large and easy-to-read color LCD screen gives at-a-glance access to critical information including messages, channel status and names, along with emergency and user IDs.
You can customize the programmable softkeys to the unique needs of installations and users for quick control of the standard functions of each radio.
Automatic Security Time Lock
Secure your communications in locations that are not staffed continuously, have public access or access sensitive channels.
Increase The Safety Of Your Staff
Better protect your staff. Because emergencies take many shapes and can happen anytime, anywhere, the MCD 5000 Deskset includes the orange emergency activation button familiar on so many Motorola radios.
Emergency Notifications
The MCD 5000 Deskset allows you to manage inbound field unit emergency activations from many system types, including ASTRO® 25 systems.
MCD 5000 Radio Gateway Unit (RGU)
Connect the MCD 5000 Deskset to radios over your IP network using the MCD 5000 RGU. The MCD 5000 Deskset dynamically switches between MCD 5000 RGUs, giving access to additional radios across the network and expanding communications. Each MCD 5000 RGU can connect up to four radios, and each MCD 5000 Deskset can connect to one channel at a time.
Installation Benefits


text:
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