text: On Fri, 25 Jul 2003 08:43:44 +0000, Robert Cowham wrote: > Is it just me or is how to debug a ruby script unnecessarily hidden? > > Can I suggest adding to the output of ruby -h something to indicate how to > debug. > > With 1.68: > > C:\>ruby -h > Usage: ruby [switches] [--] [programfile] [arguments] > -0[octal] specify record separator (\0, if no argument) -a > autosplit mode with -n or -p (splits $_ into $F) -c > check syntax only > -Cdirectory cd to directory, before executing your script -d > set debugging flags (set $DEBUG to true) -e 'command' one line > of script. Several -e's allowed. Omit > [programfile] > -Fpattern split() pattern for autosplit (-a) -i[extension] edit > ARGV files in place (make backup if extension > supplied) > -Idirectory specify $LOAD_PATH directory (may be used more than > once) > -Kkcode specifies KANJI (Japanese) code-set -l > enable line ending processing -n assume 'while gets(); ... > end' loop around your script -p assume loop like -n but > print line also like sed -rlibrary require the library, before > executing your script -s enable some switch parsing for > switches after script > name > -S look for the script using PATH environment variable > -T[level] turn on tainting checks -v print version > number, then turn on verbose mode -w turn warnings on for > your script -x[directory] strip off text before #!ruby line and > perhaps cd to > directory > --copyright print the copyright > --version print the version > > > First off, I was confused by the -d option. It seemed to have no effect. > It then took some searching around to find out that "ruby -rdebug" was > what I needed. > > Perhaps the output could be modified to: > > -d set debugging flags (set $DEBUG to true) > Note to debug your script use "-rdebug" > > Just out of curiosity, what does setting the $DEBUG flag do?? I'd like to second this. I was trying to debug something last night, and I had to open up the pickaxe book to see how to actually start the debugger. I would also be interested to know what the $DEBUG flag does. -- Tim Kynerd Sundbyberg (sm?stan i storstan), Sweden tkynerd / spamcop.net Sunrise in Stockholm today: 4:20 Sunset in Stockholm today: 21:27 My rail transit photos at http://www.kynerd.nu


text:
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text:
Joanne C. Ferris
MAc, CPA
Adjunct Professor, School of Accounting at Golden Gate University, CPA at Delagnes, Mitchell & Linder, LLP, Partner at Delagnes Mitchell & Linder LLP
What makes Golden Gate University so exceptional is the teacher's real world experience that they bring into the classroom. It brings the text book to life.
Joanne Ferris has been an Adjunct Professor in the School of Accounting at Golden Gate University since Fall 2008. She is also currently an active CPA practitioner and a Tax Manager at Delagnes, Mitchell & Linder, LLP, a San Francisco based CPA firm specializing in high net worth individuals and tax services for closely held business entities (partnerships, corporations etc.) and exempt organizations. Joanne is a member of the California Society of CPAs and frequently volunteers at their Call a CPA night. Joanne has served as a Board member/Advisor for a number of California non-profit organizations. Joanne holds a B.A. in English Literature from Trinity College, Dublin, Ireland and received a Masters in Accounting from Golden Gate University.
Joanne in one word: Funny
Childhood dream job: Travel writer
Guilty pleasure: The Bachelorette
Favorite quote: I can resist everything except temptation. Oscar Wilde
Favorite movies: Harry Potter series


text:
Ah the extras. From the inflatable aeroplane pillow to the marble counter top, they allow us to personalise and adapt to the world around us. They can be for safety, comfort or just for show. Whatever their purpose they play a big part in our lives and nowhere is this more evident than in the much discussed vehicle market. Vehicle extras have come a long way over the years, especially when you consider staples like seatbelts and airbags were once optional extras.
After trawling though all the extras our customers go for and looking through all the extras available we compiled our top ten. The choice criteria is simple, it's all down to how useful the respective extras are.
1. Additional Airbags – While most are standard there can be occasions where additional bags can be added on. Going for these additional bags can literally be a life or death decision.
2. ABS, An anti-lock braking system – As surprising as it may sound this does not always come as standard. The best advice here would be to research the full rundown of the standard safety features before going to showrooms.
3. Stability control – Like ABS this may not be standard. Also like ABS you really need to research this before you buy.
4. Full-size spare tyre – Space saving wheels are a pain. In most cases you can't exceed 80km per hour. With this in mind, getting a full sized spare makes a lot of sense.
5. Collision avoidance technology – These are new to the market and can cover areas like blind spot detection, head on and lateral collisions as well as adaptive cruise control. They are impressive and may turn out to be our generations seatbelts.
6. Remote start – This is one of the more gadgety entries which reminds us all of a certain nocturnal superhero. Gadgety or not, you'll appreciate this feature on cold winter mornings.
7. Bluetooth – This is a great help and offers a real working alternative to the now illegal fiddling with phones during driving.
8. Floor mats – As boring as this may sound, you can guarantee that you'll be thanking them when you attempt to re-sell your car. In short they save your car floor from the dreaded encrusted dirt which turns away buyers.
9. Rear camera/radar – These really are needed, especially in taller vehicles. If you need any convincing on this just look around and see how many vehicles drive around with ugly looking bumps on their backend. This becomes a problem at re-sale time.
10. Bull bars – There is a conflict here. While these are helpful in rural environments they can lead to unnecessary harm in urban areas. In either case the best thing to do is to get the bull bars direct from the vehicle manufacturer. This is because they are more likely to have been tested for compatibility with the vehicles airbags.
Novated Lease holders need to know that the best time to go for these extras is when you are making your purchase. Opting for them afterwards will mean that their cost cannot be accounted for in your pre-tax salary. This can make a big difference especially for the more expensive extras. For fleet managers it's important that extras are managed centrally and that they are justifiable. The best approach here is to have some form of policy on acceptable add-ons as after all, the vehicle does belong to the company.
Doing real, in-depth research on a new vehicle can seem very, very boring. For some (but not for all) trawling through all the differing websites and comparing features is confusing, as different manufacturers use different formats to explain and present vehicle features. As frustrating as this may seem it really does need to be done if you don't want egg on your face come resale time.
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January 04, 2012
Kel's Rise, My home, taken over by the undead I can not stand for it even though I was run out of there by my father I still think of it as my home. We destroyed the lich that was "in charge" there, only to have him return later. On the next excursion there we focused on the Night Twist, a most evil plant creature. When we arrived back at Kel's Rise the tree was surrounded by a horde of zombies and skeletons, which Zhu, Azrael and I dispatched quickly. Lily, John, and Icabod focused on the tree and it was over within 30 seconds. At that time the lich stepped out to use his powerful gifts and was cut down as quickly. Inside the building the lich exited were the four vampires that had guarded the tree during the night when they could be out. They did not see me as I investigated the halls in the building until I made my way back to inform the rest of the group that the vampires were waiting for us inside. They were dispatched as quickly as the lich as I let them feel the full force of my hatred for them.
The Champions of the Oak, after successfully cleaning out Kel's Rise agreed to take a month to gather information or take care of personal matters before regrouping in Freeport. During the month I learned that Nahmbrak had made a deal with a frost giant tribe in the Titania Foothills to teach them about a ritual called the "Obligotum Metamorphosis" in exchange for them building him a fortress in the center of the foothills.
When we meet back up I informed the group that Nahmbrak has allied himself with the frost giants of Titania Foothills and now has a new keep that is well guarded there. Lily confirms this by using one of mind powers to view the lich, which she kept a part of his body to make it easier. The lich was in the old stronghold in the south. Lily was able to confirm two of Nahmbrak's generals were in this Stronghold, the Lich, and the Vampire. There is a third that has been described as inky blackness. It kind of sounds like what attacked me in the West Oakwood. …Was it really my father or was it just using his visage?
Also learned was that Nahmbrak's generals were sending four advanced ghouls into Freeport to test the security and to attack Myra Silverleaf, who from what we gathered is a Magistrate in the Ebon Kabal. We set up a meeting with Myra to hopefully gain some info on her in exchange for the information about the ghouls. This meeting did not go as planned, but Myra confirmed that Nahmbrak had left the southern stronghold to his generals and was residing in the northern. Myra also mentioned the struggle between House Surrinak and House Carstellian. Wich led me to a thought about Kamell, Lily's brother.
I asked Lily if she might be able to contact her brother as I thought he might have better information on the strengths of the frost giant force we might be facing. She went back into her trance and then she mouthed the name, "Umaothemean". This had a strange effect as her body was lifted off the ground than slammed to the floor with an unseen force. Lily bounced to her feet immediately drawing weapons and in a strained voice asked who we were. She then recognized me and stated that I would be the only one she would talk to. We moved off to a different room to talk and I realized that I must be talking to Kamell Surrinak, Lily's brother. I explained that Lily must have found him and when describing where we were inadvertently mentioned the Morning Lord's name. Which in turn must have transferred his consciousness to her body and hers to his body. I then had him describe in detail to my floating companion the exact location he was in so we could go retrieve Lily.
Pop, I am standing on Obsidian Ridge and Lily in Kamell's body latches onto me almost trembling. She asks where she is and I tell her on Obsidian Ridge. I tell her that when she uttered the Morning Lord's name she and her brother switched bodies. I drew the scimitar off my back so she could see herself in the reflection. She gasped as the realization set in, then Kamell in Lily's body teleports in. After a few minutes of discussion about why we were even looking for him, he decides this will be a good thing. With Lily's talent at disguise she can hide the fact that it's Kamell's body and Kamell can keep Lily's body safe with his expertise in the woods. They would figure out how to undo the switch at a later time.
Lily and I decided that she use the alias Robert for the time being. We could come up with other details at a later time. When we returned from Obsidian Ridge after saying our farewells to Kamell, I introduced Robert to the group and explained that Lily was in a different place and Robert was Lily.
At sometime while I was away with Kamell and Lily, Zhu managed to speak the name of the Morning Lord as well and a similar thing happened to her that happened to Lily. Someone named Lelandra was residing in Zhu's body.
Our attention was drawn outside to and down the street towards Kennick's Tavern and Inn. There was a commotion as people were rushing out of the inn. Lily, aka. Robert, stayed behind to disguise her/himself as we ran to investigate. When we arrived Myra was wiping her blade clean on a rag looking no worse for wear. As we questioned Myra about the fight the local Guard had already begun roping the area off and ushering people away from the scene. Petros began to question the guard captain as Azrael questioned Myra. Myra then suggested we accompany her to investigate the sewers and how the Ghouls made their way into the city. We decline to accompany her and head back to the Temple of Umothemean to discuss our next course of action. Which was to head to the southern stronghold and destroy the two generals residing there.


text:
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text: I just ordered a new ipod mini. My friend has the regular ipod. He says its stupid that i got a mini because they are to girlish. I could really care less however I am interested to hear what you all think about that. I think its fine to have a mini and not be a girl because it is a very cool device. What about you all. Is it to femine for some of you? Personally, I think anyone that thinks that is a little weird... Anyway what do you guys think?


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Legends in Aklan
Legends in Aklan
Gintipon ni
Melchor F. Cichon
September 2003
May mga istorya sa Aklan hanungod sa aswang ag sa lugar.
Ro mga masunod nga legends hay ginbatak (lifted) sa libro ni Damiana Eugenio, nga ginbatak man nana sa tesis ni Claire A. Zarate-Manalo nga ginsumite sa Centro Escolar University, Manila. Ro iba hay ginbatak man ni Prof. Eugenio sa iba pa nga mga sources. Ro ulihi nga legend hay ginsueat ko.
Bangud owa ako kasayod kon siin si Ms. Claire A. Zarate-Manalo, Nick I. Marte, ag kay Leopoldo A. de la Cruz, owa ako kapangayo kanda it permiso nga ibutang ra andang obra kara. Ginbutang ko raya nga mga legends agod mabasa ra it mga Akeanon, maskin siin man sanda. Kabay pa nga masugot man nga mapabilin ro mga legends ngara riya agod mas abu pa gid nga Akeanon ro makabasa kara. Pero kon indi gid man sanda magsugot, sueati eang ako agod mahugas ko ra. Saeamat gid.
An Aswang's Revenge
An Aswang Turns Into a Cat
Encounter with a TikTik
Encounter With a Wakwak
Aswang as a Bird/Chicken
Aswang as an Old Woman
A Friendly Kapre
The Kapre
Encounter With A Kapre
The Duende of New Buswang, Kalibo
I Saw a Duende
The Playful Duende
The White Bell of Jemino
Legend of Aklan
May Aswang sa Idaeum It Baeay
An Aswang's Revenge
Narrated by Amelia Zarate
This happened about 34 years ago when my third son, Junior was only eight months old.
That morning, an old woman selling dayok (native salted shrimps) passed by. From the balkonahe (porch), I called her and tried the dayok. I did not like the taste, so I said, "Your dayok doesn't taste good! I'm not buying anymore." That was all I said and the old woman left. The old woman, however, came from a neighboring town where witches are rumored to abound.
At about eight o'clock that evening, my mother-in-law, my children, and I were getting ready to go to bed. My husband was in Manila at that time. We heard sounds of scratching and running at the rooftop (made of nipa thatches). My mother-in-law began cursing and muttering that there was an aswang around. (It is believed that the aswang is frightened when one shows his awareness of its presence.)
A moment later, Junior suddenly began crying. He cried harder until it became difficult to pacify him. Everytime I laid him down to sleep he would get up. He kept on crying as if he were being pricked.
While we were trying to lull the baby to sleep, our neighbor, Tay Iboy, shouted, "Ay, mare, hada-ean it a kamo it kinanta, haron ro tiktik sa idaeom ninyo, ga hinuni" (Ay Mare, you seem not to know, you've been singing while the tiktik continues to make sounds under your house).
The following morning, Junior started vomiting. At the same time he had watery stool. He had not eaten anything aside from the milk feedings.
At dusk, he was very weak. He had deep eye sockets.
We called Dr. Rafael Tumbokon. After examining the baby, he advised us to have someone perform lay baptism on Junior. Then he gave the baby an injection. It seemed to be the last recourse.
Under the house, my neighbor had started to build a bonfire (dap-ong). Smoking the house is believed to drive away the evil spirits. When we asked the doctor if it was all right to make dap-ong he told us to go ahead.
We requested Tiyo Cleto to perform the lay baptism.
Suddenly we thought of calling Anton, an arbulario (medicine woman). She took an empty coconut shell and filled it with live coals, tawas (alum), kamangyan (incense), and kinuskos nga niyog (shredded coconut). The tawas was first placed on Junior's abdomin before it was mixed with the other things in the coconut shell. Gintu-ob si Junior (Junior was treated by smoking). Carrying the coconut shell, the arbulario circled several times. Afterwards, gin-uli-an si Junior (the egg ritual was performed on Junior). After examining the egg, the arbulario came out with this pronouncement: gin kaigban it aswang si Junior (Junior was bewitched). Seen in the egg were eye marks and blood which were indications that Junior was inaswang (bewitched).
After that treatment, the baby immediately became well. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escolar University, Manila, 1981, pp. 109-111). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp. 156-157)
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An Aswang Turns Into a Cat
Narrated by Odong Julian, December 2, 1980
This happened to me sometime in 1958. We were at the house of my bilas (my sister-in-law's husband) because one of his children died. We were about to sleep at about eleven o'clock in the evening when my brother-in-law opened the window. Outside the house was a banana tree. I invited him to go to bed but he remained silent. Instead, he waved his hand at us. We quietly approached the window. It was incredible! We saw a person fast climbing the banana tree while clinging to a eamay (withered banana leaf). It was strange that the eamay did not yield. When Manong Jose Belarmino saw this, he went down the house carrying a talibong (fighting bolo) and cut the banana tree entirely with one back stroke. Pumsik ro tawo ngato; tumugpa, kuring. (The person jerked; a cat fell on the ground.) About forty of us witnessed the transformation from a human being into an animal. When the cat moved, Nong Jose's elder brother struck it, but it was able to jump outside. It was April and the ricefield had been cleared and prepared for planting. We all chased the cat in the field. To be sure that the cat would not be able to catch the cat, some people shouted "shoot." One of us, however, opposed the idea as someone else might be hit. Another one said, "Bali aswang ron (that might be an aswang)." Finally, we all went home disappointed for the cat just disappeared.
The moon was beginning to wane. My bilas asked me to keep him company while watching the house. We sat closed to each other on the hagdan (staircase). He was facing one direction while I was facing the opposite. About ten minutes later, a tall man suddenly appeared in front of him. My bilas gave out a loud frightened cry. I pierced the creature through and through with my talibong but he was able to creep (nagsuhut) under the house and vanish. Surprisingly, my talibong was dulled at the tip. That was the time I started to believe that the aswang really exists. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escular University, Manila, 1981, pp. 115-116. In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp. 170-171)
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Encounter with a TikTik
Narrated by Querubin Abello
When I reached a secluded place, it started to drizzle. I was approaching a tulay-tulay (improvised bridge) when I noticed a shadow of a human being leaning against a wire post. I stopped for a while and lighted a cigarette so that the figure would know that there was someone else in the road. When I threw the lighted matchstick, the shadow disappeared. I looked at the other direction thinking that it might be a rival mirror. I saw no one. I had walked a distance of about ten meters when I began to hear do huni nga ga kutu-kutu (successive sounds) and the sound was tik tik. According to old folk, it is an evil spirit. I cursed and teased the object, saying, "If you like me, come walk with me home!" It was not a windy night for there was only a drizzle, but after a while a very strong wind suddenly seized me and I felt being strangled. I realized that I was grapping with an invisible creature whose attire resembled a birang (a native clothing material of very coarse fiber) similar to that worm by old women. I tried to grab the invisible creature's head but its long tresses were slippery, and when we wrestled, its legs twisted around my waist. I suspected that it was a female wearing a saya (long shirt). I just could not visualize its face. I would wind its hair around my arm but it would slip at once for it was so slippery. It continued to sound tik, tik, tik as we grappled each other. Someone was pulling my legs until my shoes were taken off. I also succeeded in hurling my enemy upon the ground ag naga-eagpok man (and it would create a loud thud). But again it would cling to me and it was trying to reach my neck. When I gripped its hand, it was like the hand of an old woman, thin and shriveled. When I tried to whirl the creature around and around, it just clung tightly to my frontal body.
Later I weakened and I shouted for help, but no one came. My voice turned hoarse as I shouted, "Tabang, Tabang! (Help! Help!)" more than a dozen times.
Finally, I lost consciousness, but by a stroke of luck, a man from Nalo-ok (a barrio of Kalibo) transporting pawid (nipa hatches) in his karusa (cart) passed by Dikoy and I actually knew each other but that night he did not recognize me at once. We live on the same street in Kalibo. According to Dikoy, when he came to help me, he also heard the sound tik, so he drew out his bolo and shouted for help… (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escolar University, Manila, 1981, pp. 95-96). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp. 174).
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Encounter With a Wakwak
Narrated by Berning, 27, a tricycle driver, April 8, 1976
This happened to me in February 1976. At about nine o'clock that evening. I took a walk. Suddenly, I heard the sound of a wakwak. Since I was beginning to feel afraid, I shouted, "Come here, let's make love." It was only to boast my morale. Each time the wakwak created a sound I shouted back. Later, however, after having shouted several times and as I was becoming more afraid, the wakwak hovered about me. It was black and it resembled a kabug (bat), but was bigger than the latter. It seized me and we wrestled, but I noticed that it was not bat-like anymore. It was now a woman I was grappling with and the creature was slippery. It had long hair. I know very well it was a wakwak because I kept hearing the sound wak, wak, wak. The wakwak was always over me.
We rolled over and over until we reached a eogan-eogan (quagmire). I shouted for help because I felt as if I were going to die. I had a good physique and I was strong enough but I could not beat my adversary. The female wakwak seemed young and it had sharp, long nails. In fact the fingernails were visible the following morning.
I kept shouting for help as we wallowed in the mud. But there was not a single house nearby. So we continued to fight. Had I not been aided on time, I could have been choked to death. When help came, the wakwak disappeared. I was muddy all over. I suffered from bruises and other physical injuries. I learned that several persons had died in the very same spot several years before.
I was not drunk when the incident happened. In fact I was starting to look for tuba wine extracted from coconut. I would be dead now if I had been drunk. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escolar University, Manila, 1981, pp. 97-98). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.175.)
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Aswang as a Bird/Chicken
Narrated by Beverly Matutina, December 5, 1980
This happened when I was in Grade III. We were on our way home from school when I saw a female aswang. First, she kept on going around the bungsod (ant hill). Then, nagtinuwad-tuwad (she kept on crouching with head downward and buttocks upward on the ant hill). Her dress began to spread apart and my two cousins and I clearly saw that wings resembling those of a chicken were growing on her kilid (sides). The three of us watched her closely. The wings continued to expand and she also continued to crouch with head downward and buttocks upward. She was now ready to fly. Her hair stood on end (nagtindi ra buhok). It was a horrible sight. We ran as fast as we could because we were afraid that she would fly and snatch us away. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escolar University, Manila, 1981, p. 100). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.176.)
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Aswang as an Old Woman
Narrated by Rom Barrios, 36, candle maker, on November 30, 1980
I saw an old woman in her eighties just in front of the Sampaton house. She was carrying a bayong (native bag). Right away I wondered why a woman of her age should be out in the street at that time of the night (almost twelve o'clock midnight). I wondered if she had lost her way. After dropping Nichols home, I decided to go back to the place where I had seen the old woman with the thought of giving her a lift. I was with Mr. Avellana, our boarder. Strangley enough, I could see no trace of the old woman. I had left her just a block away from Nichol's house and I could not understand how she could have vanished in just a wink. I stopped in every corner just to locate her, but she was completely gone. So, we proceeded home to Toting Reyes St., forgetting all about the old woman. But then, all of a sudden, I spotted her along 19 Martyrs Street, Building III, so I followed her. I began to suspect that she was a witch. I called Mr. Avellana's attention to the woman's feet. They were not touching the ground. The woman was floating. I alighted from the jeep without turning off the light. I wanted to see (her entire appearance clearly). I kept turning around for whenever I turned to this side she would turn to the other side and vice-versa. I could not figure out her entire appearance. Much as I tried, I could not grasp the old woman because she was slippery. We arrived at our apartment on Toting Reyes St., but no sooner had we gone up when we heard the sound of the wakwak. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escular University, Manila, 1981, pp. 101). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.176-177.)
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A Friendly Kapre
Narrated by Francisco Tolentino, 65, farmer, on April 10, 1976
We came to notice that upon reaching home in the evening, Alfredo, my nephew, would proceed to the kitchen, look for some rice and viands and take them down. This time, I was compelled to ask him: "Why are you bringing them downstairs?" Alfredo replied, "Itay, my friend could not go upstairs; besides, the people in this house are quite different from my friend." He added that his friend looked very much like the rest of us, except that it was much bigger and did not live in a house like ours, and that his friend was five meters tall and somewhat like four dangaw (approximately thirty-two inches) in diameter. I was told that it was quite dark. The other parts of its body, I was further told, were in proportion to its body. Alfredo could not even reach his friend's sakang (portion between the thighs) even if he stood straight. It was so tall that Alfredo would just pass underneath its legs. His friend would laugh everytime Alfredo stared at him. But this kapre, I was told, was tidy and not hairy like the rest of them; it would always stay naked, though.
Everytime the two of them went out together, Alfredo's friend would always guard him along the way. His friend was absolutely harmless, Alfredo told me.
Alfredo first met his friend when he was on the grassy fields feeding a carabao. Alfredo, as you know, was staying with us and helping me in the farm. He would feed the carabao starting at three o'clock in the morning, then at five-thirty in the afternoon, and at eight o'clock or nine o'clock in the evening.
At about seven o'clock one evening, while Alfredo was watching the carabao in the grassy fields, this giant creature blocked his way and laughed when my nephew gazed at it. Alfredo was never afraid of it. Alfredo told it to stop kidding him. He knew all along that it was a kapre (he had heard so much about it). Alfredo was brave. My nephew told the kapre that if it ever wanted to make friends, it would have to follow him. Whenever they reached home, they would take supper. But the creature would just wait at the back of the house outside. After the kapre had eaten supper, he would ask permission to leave. Every night, the kapre would pick Alfredo up in the fields and they would go home together. That friendship lasted for over a year. The creature did not really help Alfredo much; he simply guarded Alfredo wherever he went.
But something happened that the kapre resented. It all started when Segunda, our helper, slammed the kitchen door when she saw Alfredo and his friend eating together. Before it could finish its food, the poor giant left the house quickly. But it had told Alfredo that it would never come to his place again. Alfredo followed his friend bringing along with him the food his friend had left. But the kapre refused to accept it.
Alfredo went home crying. Now that his friend had left him, nobody would help him with his problems.
Fortunately, however, Alfredo was able to appease his friend, and they went on with their friendship. But the friendship finally broke up when the kapre became so strict as to restrict Alfredo from going out at night. Not only that, Segunda's annoying habits added to the trouble. Soon after, Alfredo and the kapre parted ways. Alfredo became mentally ill. He has fully recovered from the illness, though. It was Alfredo himself who narrated this story to me. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escular University, Manila, 1981, pp. 158-160). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.186-187)
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The Kapre
Narrated by Virgie Bongabong, 31
college graduate and businesswoman
This happened to me in 1973. I had some petty quarrel with my husband, Rey, that night. That is why at a little past nine o'clock, I went out to the terrace to catch fresh air. During the three of five minutes that I was standing beside the door, I saw something shining on the rima tree. Before that, the rima tree had been so huge that it had to be partially cut as it practically covered the house next door. We heard that our place was frequently visited by evil spirits during the full moon. When I looked at the rima tree, I saw a very big creature squatting and holding something brilliant. Probably it was what we call tabako (tobacco), as it is believed that kapre do smoke tobacco. If I recall it correctly, I would say that it was about three times the size of a regular human being and his lower limbs reached his shoulders. I did not clearly see his eyes, ears or hair because it was as if I was viewing a shadow. But definitely, it was not merely a shadow of a man because I am sure I really saw a very huge creature. His size would probably be about double that of two big human beings. Much as I wanted to shout upon seeing the creature, I couldn't. It took sometime before I was able to run into my room. When I was running into my room I was freezing and sweating all over. I was terribly scared and was trembling, that is why Rey asked me what had happened. He even shook me but I just could not utter a word; so, I bit my finger for so long. The pain enabled me to shout and tell Rey everything. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escular University, Manila, 1981, pp. 146-147). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.188)
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Encounter With A Kapre
Narrated by Napoleon Barrientos, 64
This is what happened to me before the war when I was still a bachelor.
There were five of us, all guys, who went to Alipustos, Numancia, to serenade someone. Aliputos is about four kilometers from Kalibo. Along the way, at about one o'clock in the morning, we were followed by a wakwak and a titktik. We did not see them but we heard their sounds. We had brought with us three knives and one box of matches. I whispered to my companions to get some li-ay (dried coconut leaves) and light a torch. But still those sounds followed us. Upon reaching Laguing-Banwa, we passed by a river and picked some corn which we later broiled. As we were about to finish broiling the ears of corn, we saw two women in wooden slippers running. That was about two o'clock in the morning. I told Juaning, one of my companions, "Juaning, let's follow them and find out where they came from." But Juaning replied, "But what about the corn?"
I followed the two women alone.
As I was approaching the dam near my place, I picked up some wooden spikes and ran toward the dam to follow those women. I chased them for about a kilometer, but they disappeared from view.
As I stood on the dam, I suddenly saw a gigantic creature stretching his hands sideward and wearing a huge hat and suit made of sheepskin. It was a very tall and black creature hovering about me. It had probably three times the height of an ordinary person and a width four times that of a human being. It was so big indeed and it had very long nails. I wanted to run but it was blocking me. Thereupon, I remembered the wooden spikes, and so I stabbed the creature on the side, causing it to fall off the dam. He felt the pain and he roared. He wanted to climb up the dam again. I could not determine how thick were its hairs all over because of its long sleeves. But it had huge eyes and nose. That is what the old people call kapre.
When I saw it climbing up the dam again, I hurled a wooden stick about one meter long as it, causing it to roll till it fell into the waters. It managed to float and was able to find a coconut wood to lean on. I watched it closely. Thereupon, I ran as fast as I could and called my companions. I told them there was a kapre over there. My companions even saw it floating. Thereupon it slid off the log and began to disappear. Then we all went to eat our boiled corn and parted. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escular University, Manila, 1981, pp. 150-151. In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.188-189)
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The Duende of New Buswang, Kalibo
Narrated by Melani Zarate who saw the duende in 1979
Around six-thirty in the afternoon on August 24, 1979, my friends (boys and girls) and I went to Barangay New Buswang, Kalibo, Aklan. This Barangay is by the seashore. We went there for beach-strolling and pleasure. We rode a jeep and when we arrived there we were cheerfully telling stories, while sipping soft drinks. We stayed there for about an hour. I called upon my companions to go home because we were to have "reparation" in church at eight o'clock in the evening in connection with our Kristo-Maria seminar.
We rode the jeep again. I was seated near the back. All of a sudden, I was shocked to see ahead of us a small old man sitting on top of a cut coconut stump. He was one and a half feet tall. He wore a sharply pointed hat and he was barefooted. He was laughing at me. Because of my sudden shock and surprise, I kept looking at him, I was speechless. I rubbed my eyes for I might just been mistaken in my sight, and I stared at him intensely because this might just have been due to the glass windshield of the jeep. But I could not be mistaken for my eye light was normal. I told my girl friends about what I saw and I pointed to them the small man, but they just laughed at me and they said that I was only fooling them. I pointed to the object but they said they could not see it. We became the light of the jeep toward the small man but still it was I alone who could see the object; the rest of them could not. On the road back home, I still insisted that there was really a dwarf on top of the coconut stump but they would not believe and they just laughed at me. But I cannot forget my sight of the dwarf on the coconut stump. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escolar University, Manila, 1981, pp. 168-169). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.213-214)
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I Saw a Duende
Narrated by Emile Zarate-Ramos
A college graduate and businesswoman
On November 1, 1968, feast of departed souls, my elder sister, Claire Zarate-Manalo and I went to the Kalibo Parish Church at about nine-thirty in the morning. When we went towards the altar to receive communion, I knelt at the extreme left, side by side with my elder sister who was gazing at the altar. At once, as I knelt, I saw a small man sitting at the side of the altar. The size of the man was about that of a five-month-old baby, only that he was thin. He was one and a half feet tall. He was dark complexioned and looked as if he was between eighty to eighty-five years of age and toothless. His dress was entirely black like a pajama, with long pants, and long sleeves. He had a black hat like that of a dwarf and his shoes were like his black hat. I stared at the man seriously because he was the first smallest old man I had ever seen. It occurred to me that this might be what we call dwarf. That is why I stared at him long enough. I looked at my elder sister to see if she was also looking at the man, but she was not; she seemed serious and seemed to have seen nothing unusual. I looked at other people beside us and they wee not looking at the man either. It occurred to me that they might have been used to that man there. When we got home, I asked my elder sister if she saw the dwarf, but she answered that she had not seen anything. My hair stood on end from the answer she gave me. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escolar University, Manila, 1981, pp. 162-163). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.214-215)
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The Playful Duende
Narrated by Peping, a welding shop operator
This happened to me in my shop. We started operation in 1972, but the incident happened in 1973, to be precise. The shop which I am occupying now used to be an ermita of Roxas Avenue which was utilized for the May festivities.
Every afternoon, we would gather the different pieces of equipment inside the shop and arrange them in one place. Every morning, as we started working, our pliers would mysteriously disappear and my hired workers would endlessly look for it. In fact, my workers had nothing to do with the pliers, for it was I who used it and kept it afterwards in the afternoon. So, we would search for it till we finally found it. It had been like that for many times. So, the next time around, I would simply look for it silently when it disappeared. After all, my workers would always tell me that it was I who kept it the day before. I suspected that someone was making fun of us. My suspicion that my shop was inhabited by a duende was strengthened when something strange also happened to my worker, Gil, who used to sleep in the shop. It was a full moon, and Gil sensed something that sounded like footsteps moving about the room. But he saw no one outside. He went back to sleep spreading the blanket over himself. Shortly after that, he felt his hair being pulled from below. He suddenly got up feeling terribly nervous. (From Claire Zarate-Manalo, "Kalibo Supernaturalism and Its Social Relevance" (M.A. theses, Centro Escolar University, Manila, 1981, pp. 167). In: Philippine folk literature: the legends. Edited by Damiana Eugenio, Diliman, Quezon City, UP Press, 2002, pp.215)
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The White Bell of Jemino
Nick I. Mate
Philippine Herald Magazine, March 18, 1961, p. 8-9
A priceless relic of great historic importance lies buried to this day beneath the muddy bottom of a haunted river in Aklan province. This is the great white bell of Jemino whose legend many grade-school children found exciting reading in the Osias Readers.
The long-buried treasure awaits some philanthropic hands to salvage it from this watery grave. Cast in pure silver, the fabulous bell may enrich a finder with a few thousand pesos but the nation will immensely rewarded by its rare cultural values, for this is the memento of those brave and intelligent people who ruled these parts, flourished, and passed away.
This historic spot is located in the lonely little barrio of Jemino where flows the old meandering creek which the inhabitants call bucayan, or the White One. A drying rivulet now, it had been a deep eddying river which cut across the broad meadows of this ancient sitio of Altavas, Aklan. Nearby, to the south, a forested hill of noble height rises, forming a verdant backdrop against the rustic scene. The barrio abounds with local tales, haunted spots, and superstitions.
On the summit of the hill there used to stand, according to natives, a bamboo belfry where the legendary white bell would sound a warning of approaching Moro pirates. Local chroniclers claim that the superannuated stream is associated with the legend and point to the exact spot in the river where the white bell was hidden to prevent its capture by a band of Moros centuries ago.
The fabulous artifact was never retrieved after that and it was assumed to have found eternal repose beneath layers of silt that for centuries have accumulated in the bottom. Thus has the river derived its name. Several attempts to recover the white bell in the early days proved futile as divers came up scarred and reported seeing a Kataw, or siren (mermaid), near the bottom. Then legend took over. Superstitious natives believe that the bell is protected by the river-siren whose mighty charms hide it from the search of mortals. A quaint old man who lives near the enchanted spot gives credence to this mythical yarn and says that the white bell is still there where his forebears threw it into the water centuries ago.
The celebrated episode began sometime in the year 1600, during the height of the Moro depredations. In olden times Jemino embraced the length and breadth of a whole wide valley where a prosperous community of farmers and fishermen flourished. The wilderness reigned on the borders of the river. The hand of cultivation had not as yet laid low the dark forest nearby and tamed the features of the countryside. Game was plenty, crop harvests were abundant, and the people lived a happy life.
The only source of trouble was the pirates who were relentlessly harrying the inhabitants of this coastal region. Like hornets, the buccaneers would come in hordes from the islands of Ternate and Jolo, and not infrequently they would be joined by the fierce tribes of neighboring Borneo. Loaded with prisoners and booty, they would sail away to their distant strongholds, leaving in their wake death and destruction.
Usually the villages along the seacoast of the Visayas were the ones which suffered most. Many of the inhabitants were captured and sold as slaves. In 1621, Colonel Hernando de los Rios, a Spanish fort commander in Mindanao, estimated that some ten thousand Christians were captured and sold to rich Moslem datus.
At times some valiant villagers would offer resistance but their fear of the enemy would force them to withdraw after a brief skirmish. In that chaotic period, the hopeless inhabitants could never go out to sea without encountering the possible danger of falling into the hands of roving pirates. For several years the natives lived in a constant state of fear.
Along Aklan the pirates concentrated their raids in the minoro of Batang, which comprises Jemino and the fishing villagers of Lagatic, now known as New Washington. These are the domains of Datu Kalantiao, the famous lawgiver. The pirates' favorite lurking place was Tinagong Dagat, a capacious cave near this township. The peaceful waters of the secluded bay provided an ideal harbor where the rogues could easily land their vintas.
Each time the Moros were sighted on the bay, drums and bugles would signal their presence. But this public alarm did not prove effective enough in the widely scattered communicates. Those who failed to hear the alarm would often fall reluctant prey to the foraging bandits.
The daring escape of Ora Guyang from the pirates and how her quick wits saved her life is a favorite story in Batang. The Moros were returning to their vintas after a raid during which Guyang was captured when nightfall overtook them on the trail. It was necessary for the raiders to rest and wait for daylight before resuming their homeward journey. Guyang made a dash for freedom in the darkness while her abductors were fast asleep.
She ran fast and as far as her legs could carry her. Nonetheless, dawn found the fleeing girl too far away from the safety of their community. Gravely worried that the Moros would recapture her, she thought it wise to retrace her footsteps on the sand to a wrong direction to mislead her pursuers. Then she took refuge in a thickly leafed branch of a tall tree. Only when certain that the Moros had left the islands did she climb down her perch, after several days of hiding. Guyang's relatives were very glad to see her alive after given her up for lost.
It was amid such wide-felt despair and suffering that the idea of the bell took birth. The harassed people, who could no longer endure the continued Moro raids, summoned a council to seek ways and means of improving their vigilance. A wise old chieftain presiding over the gathered clan emphasized the great need for a device that would better secure the safety of the villagers. Someone suggested that a bell could speedily spread the alarm. Assign a sentinel to keep a sharp look-out, said another. The tall hill in Jemino would be just the right place for the project—this was the clincher that convinced all.
The heights command a good view of beaches in Batang. From the distance the approach of the enemy could be easily detected. The ringing of the bell would then alert the natives even when the pirates were still far out in the sea. To produce an effectively powerful sound, it was decided that the bell would be cast in silver. This would audibly bring into the ears of everyone the presence of danger.
It was the traditional Barangay spirit of the Visayans that helped make the white bell of Jemino possible. For as soon as contributions were exacted, hoards of moldy Spanish pesetas and silver coins were dug up from hiding places until a large heap glittered in the house of the chieftain. A blacksmith immediately sets to work. After a full week the silver bell was finished. The workmanship turned out to be excellent. Though of normal size, the bell was loud enough to be heard throughout the outlying villages. As planned, the silver bell was hung on a lookout post erected above the hill.
The next time the villages were imperiled, a lookout rang the white bell and the tolling reverberated across the glen bringing the message of danger. The alert gave the natives enough time to bundle their precious belongings and hide in the interior forests and surrounding marches. So it came to pass that the trustworthy bell which had saved many lives and much property soon became an object of superstitious reverence.
In no time the Moros became curious when they found deserted communities where nothing of value could be taken. Again and again their forays turned fruitless. In danger they put to the torch all abandoned huts. Precautioned, the inhabitants were already able to arm themselves and had on some occasion succeeded in driving away the buccaneers. This so enraged the pirates that they resolved to put an end to this mischief. Finally, the information about the existence of the silver bell filtered into their ears.
One day, the crafty enemy stole upon the village of Batang at noontide of a sultry summer's day and surprised the inhabitants in the midst of their siestas. The pirates were out to capture the bell in Jemino. An excited native seized a conch-shell and blew a resounding blast that electrified the air. In an instant a stultifying scene broke out among the inhabitants.
A buxom maiden who was on her way to fetch water from a distant spring froze on her path when she heard the familiar sound. In panic she quickly ran back toward her village, forgetting her bamboo container in the spring. Suddenly, a pirate appeared on her tracks. Since then nothing was ever heard of the poor Olegaria.
In Jemino, the inhabitants were in a state of confusion. The old men, terrified, left whatever tasks they were doing and fled in the direction of the hills. The women, so great was their terror, gathered their children and ran. In the sudden excitement loose sayas were recalled to have simply slid off some slender waists. Others just forgot everything and scampered towards the jungles top hide.
Amidst the hue and cry, a lean warrior ran to the hilltop and quickly scanned the beach in the direction of Batang. Peering from the heights he had a bird's-eye-view of the sea below him. His heart froze for a moment at the sinister sight that greeted his eyes. An enormous fleet of vintas was spread over the bay of Tinagong Dagat. The sun glided their bellying canvas as they rode at anchor along the shallows. They were greater in number than at any time before. Then the excited lookout rang the bell with frightened inhabitants as they crouched behind bushes and above trees awaiting their fate.
Back in the village the braves deployed a distance from the sitios and put up a posture of defense. Intelligence had reached the villagers that the Moros were going inland to take possessions of the bell. The chieftain had exhorted his followers to save it at all costs and the natives braced for a fight. Talibongs, bamboo lances, bows and arrows bristled among the men.
Among the motley defenders was one Paciong, who staged a one-man attack and bravely routed a vinta which was full of the enemy. Riding a banca in the dead of the night, he surreptitiously rowed towards the place where the Moros had anchored their vintas. Paciong quickly jumped into one and hacked a sleepy sentry before he could utter a cry. The rest he annihilated by skewering their nipa cabins with his bamboo lance. He impaled many of his sleeping enemies. The others who were able to wake in time spilled into the water to escape certain death.
When his feat became known to the Moros, the pirates fumed with revenge, and with augmented audacity became more determined to snatch the white bell. The marauders established a cotta near the shores of Batang as a base of operations. They continued to forage inland in search of the white bell during the siege that lasted for weeks. When captured was imminent, the natives acted quickly and took the white bell down and hid it deep in the river's bottom.
Time has since filled the river with alluvial deposits from the rich top soil of eroded farmlands fringing the banka, even as modern political growth has reduced the boundaries of Jemino to the size of a small barrio peopled in recent years by a scant circle of farmers. The site of Jemino is already known today as Altavas named after the honor of the late Capiz assemblyman who authored the bill that converted the old barrio into a municipality.
Misty-eyed old folks, proud descendants of the original tribes, would still narrate, often in the innocent exercise of their fancy, the amusing and the tragic experiences their forebears had in defense of the white bell. Relics of the struggle in the form of a rutted fortification can still be seen today. Other interesting incidents, already tinted with superstition, have become myths which are stored only in the memory of the inhabitants.
Natives living near the bank of Bucayan claim that they often hear weird noises coming from the river. Is this the breeze passing through the bamboo thickets growing profusely along the banks, or is it the sound of the wood-nymphs singing as they keep eternal watch over the silver bell?
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Legend of Aklan
Leopoldo A. de la Cruz,
Sunday Times Magazine, March 19, 1961, pp. 16-17
A long time ago, there lived in this part of the Aklan river a man called Paumod. He had a son by the name of Dagasanan who, like his father, was a hunter. Ever since he had learned to hunt by himself alone, this boy was always in the forest of Kagoyuman which covered half of the back of Mount Daeogdog.
In this mountain lived the gods, according to the inhabitants of Aklan. The most powerful of them was Gamhanan who was the giver of life, security, and livelihood. But like any other gods, he also punished erring residents.
When summer came and trhe Aklan river bed turned dry and the soil caked, the people believed that Gamhanan in daeogdog was angry at them for their sins and had caused the drought and burned up the vegetation.
Again, when the rainy season came and lightning damaged animals and broke trees and split mountainsides, the people said that Gamhanan was angry because they had failed to offer a portion of their good harvest to his dwellings in the cave.
In Mount Daeogdog there were times when the people used to hear the bleating of the white panigotlo during the full moon. The pangotlo was a deer with full antlers. And this deer was often seen dashing across the river stream like a shaft of light. But the people never molested this pet of the gods; neither did they permit anyone to catch it.
If this animal was heard bleating before midnight during full moon, the people concluded that nothing bad would befall any villager and that anything that the farmers would plant the following day would become fruitful and abundant. But if the bleating was heard after midnight, the inhabitants believed something bad would happen: a flood to wash away their homes, farms and domestic animals, or blood spilled on the land.
One night, when the moon was full, this white panigotlo was heard bleating. The people learning of the event prepared their seedlings for the morrow. A camp fire was built near the river bank where the farmers, hunters, and fishers converged to join the thanksgiving gathering.
In the midst of the merriment, there appeared from across the river bank the figure of a man with a heavy load on his back. A sense of foreboding seized the people.
The people watched this figure. It moved on, then slowly descended the banks with difficulty and waded across the lazy stream towards the caked river bed. He followed the beaten path towards the clearing where the people were.
When he neared them, the people recognized him—Dagasanan, Paumod's son, the hunter. The man lowered his load—the carcass of the enchanted white panigotlo!
The people stared in horror as the hunter and the dead deer.
"why did you lay your hands on Gamhanan's pet? " the people cried, raising their spears. "You're a curse! A curse! A curse!"
Dagsanan turned on his heels and dashed awayas fast as he could but a spear caught him before he could get away. On the edge of the bank that rose from the dry river bed, he staggered and fell. Then the other men fell upon him with spear and blade. Meanwhile, another group raced to the hut of Paumod whom they also slew without warning.
That night thunder boomed in the countryside and the rains fell. The waters rose and flooded the river banks. There was devastation in the lowland areas at the foot of Mount Daeogdog. The people felt the wrath of Gamhanan.
Dagasanan's body was washed away, but on the spot where he fell, there grew an inyam tree. That arm of river where falls the shadow of this tree was named after thus youth. On this very spot drowning occurs often. Dagasanan's vengeance—every year a child is claimed for what their forefathers had done!
Mothers always warn their children not to go bathing in that side of the river the day after a booming sound is heard among the rocks. The people say it is Dagasanan groaning with pain and telling everyone that he was waiting for his next victim. Rufo's son was around last year. And a farmer's son across the river disappeared the year before.
On the spot where Paumod was killed another inyam tree grew. And it is said that during full moon natives sometimes notice a strange shadow flying from this tree to the other inyam tree by the riverbank where it will disappear while dogs howls in the distance.
May Aswang sa Idaeum It Baeay
Habatian Ko Eang Ra sa Magueang Ko, Melchor F. Cichon
Natabo ra sa Baryo Sta. Cruz, Lezo, Aklan. Mga 1957 siguro rato.
Si Nay Diday Felomino nga taga-Sta. Cruz, Lezo, hay nagahaea it puto. Aga-aga kon imaw mag-eaha it puto.
Ro baeay nanday Nanay Diday hay mga waeong piyes ra kataason ag ro andang saeog hay butong. Sa uto ku andang baeay hay may mga liay. Gina-amak na ra kon imaw magdap-ong o kon imaw mag-eaga it tubi para sa anang puto.
Isaeang aga-aga, samtang nagaeaha imaw it puto sa andang kusina, may nabatian imaw nga may nagakaeas-kaeas sa idaeum ku andang baeay. Sigurado imaw nga bukon it baboy aynakatangkae ro andang baboy.bukon man it andang ayam ay ro sambilog nanda nga ayam hay bag-o eang nana nakita nga naga-euko sa andang sala. Bangod nga eain gid ro nagakaeas sa andang idaeum hay ginhaon ni Nanay Diday ro sangka hurmanan nga lata nga may nagabukae nga tubi ag gulpi nana ra nga gin-uea sa may lugar kon siin nana nabatian ro nagakaeas.
Ag gulpi dayon nabatian ni Nay Diday nga may nagsinggit it aruy nga boses it magueang nga baye. Ag ingko may nagdaeagan.
Pagkaagahon hay nagbantog sa amon nga baryo nga ro ginakuno-kuno nga aswang nga si Lola Maria sa Takas hay napaso ra bilog nga eawas ag nagapaeaea sa andang kubo. Owa man imaw gindaea sa ospital ku ana nga bana nga magueang eon man ay owa man abi sanda't kwarta. Gineampuean eang kuno nanda it ugbos it saging.
Isaea pa basi masayran kon ano ro natabo kana.
Pagkataliwam it mga tatlong adlaw, ro magueang nga baye hay namatay.


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RAHWAY—Madison Elementary School held their annual talent show under the direction of fifth grade teacher Chris Delloiacono. Pictured above Bridget Kneisel, Hannah Smythe and her mom debuted a comedy sketch. (Photo courtesy of Madison School)
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text: Modern developers of systems of automation have rich opportunities: these are numerous programming languages, libraries, huge repositories of the open code, at last, any equipment rather available practically necessary for development and testing. In the 50th years when in the USSR the idea of creation of an ACS and the beginning actively arose to develop cybernetics, all these resources were not enough. Scientists of that time were not only dry pragmatists, but also dreamers — they wanted positive changes of the socioeconomic relations which the ACS was urged to provide. However all further history of creation of an automated control system within command economy and infinite bureaucracy is not so optimistical. But about everything one after another.


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picking up where my previous post left off, i like to start the technical due diligence conversation off with an overview of the intended company's technology team staffing decisions, because this ultimately ties into every other technology decision in my experience. the easiest way to start the conversation is via an organizational chart, which should include all full-time equivalents (fte) including freelancers, part-time/temps, consultants and any outsourced groups performing a service that could if staffed as such be performed by internal employees. something commonly missed here is a statement of any open and/or desired resources, so i make sure to ask that they identify these sorts of openings, especially if the funding will be used to satisfy these gaps in staffing. the key to staffing structures is to make sure they're balanced properly to "own" the company's key differentiators and perceived intellectual property while outsourcing the mundane commoditized technology areas to specialists in those areas of focus. in today's market it's becoming easier to identify and outsource commodity areas related to staffing decisions. if your hiring full-time staff in the wrong areas it will be immediately identifiable. an example would be a web company hiring numerous fte system administrative resources when managed care hosting is a commodity in today's market, now granted some businesses are so specialized that they aren't comfortable turning over system management to an outside entity so under that scenario i recommend the cto be prepared to justify the logic behind their staff makeup. also very early stage companies probably won't be able to afford managed care, but they should be looking at smart, low cost ways to fulfill their needs without building up staff in non-critical areas. it really comes down to being able to expose the logical reasons for staffing vs outsourcing decisions. for an investment i normally stop here, but if it's an acquisition I would then go into compensation of all staffing and if it's a merger i would then get into the always fun discussion of redundant staff reductions. its also important to understand the structure of the staff, so i get into how are these roles organized and how do these organizations or departments interact. for example is there a development team and a quality assurance team, and what process do they follow when launching a new version full of enhancements versus dealing with bug related issues. or how is change control handled. i always like to use the phrase "take me through how you go from concept to production", i find this is a very easy way to expose the workflow behind most topics. finally, staffing decisions do tend to tie in closely to core platform technology decisions, so i try to hold off on forming my opinions on staffing decisions a company has made until i've heard more of their technology story.
here is the staffing section outline that i tend to follow (1.2 & 1.3 are my acquisition versions):
1. technical staffing
1.1. organizational chart (or staffing list)
1.1.1. please include all fte names & roles
1.1.2. include any contracted resources & outsourced roles
1.1.3. describe relevant groupings of roles such as development, operations and i.t.
1.1.4. provide a logical workflow of how groupings interact
1.2. salary information, tenure and basic background for all technology staff including compensation history for previous 3 full years and any changes anticipated for current year
1.3. contracted costs for previous 3 full years and anticipated for current year
1.4. please list any unfunded yet desired staffing or contracted roles with an explanation of reasoning behind desire
that's it on staffing; again i try to keep it conversational and go into depth via additional questioning as needed. anything you think i missed? next post i'll get into actual technology areas that i focus on ;)


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The Best Place to Thaw Frozen Food
There are lots of ways to thaw frozen food: you can put it in the refrigerator, run it under cold water, leave it out on the counter, or even use the defrost setting on your microwave. Which method is the best and safest one to use?
Kitchen Fact: The safest place to thaw frozen food is in the refrigerator.
The refrigerator is the safest method of thawing food because it keeps the food out of the "Danger Zone" (temperatures between 40°F and 140°F, where bacteria multiplies rapidly) the whole time it is defrosting. It does takes some planning ahead to thaw food in the refrigerator — plan on a full day for most smaller items and one day for every five pounds of large cuts of meat like whole turkeys.
Besides safety, the other advantage of thawing food in the refrigerator is that it can be refrozen if you don't get around to cooking it, although the quality might suffer.
Kitchen Fact Source: The Big Thaw - Safe Defrosting Methods — for Consumers at USDA.gov
More Thawing Tips from The Kitchn
- 5 Ways to Safely Thaw Frozen Foods
- Did You Know You Can Thaw and Brine Meat at the Same Time?
- Skip the Thawing, Cook Frozen Fish Straight from the Freezer
- The Best Way to Quickly & Safely Thaw Frozen Meat


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June 16, 2008
Box Score
Box Score in PDF Format
Game Notes in PDF Format
Florida State vs. Miami Photo Gallery
OMAHA, Neb. – Florida State scored three runs and had the go-ahead run on base in the top of the ninth but came up just a little short falling to Miami, 7-5 in an elimination game at the College World Series inside Rosenblatt Stadium. The Seminoles sent nine batters to the plate and scored three times against Hurricane closer Carlos Gutierrez in the ninth inning before making the final out which ended their season. The Seminoles out hit the Hurricanes 18-11 and did not commit an error during the game.
Florida State finished its season with a 54-14 record making the College World Series for the 19th time in school history.
"If you had told me before we started the game that we were going to get 18 hits and not make an error I would have certainly taken my chances," said Head Coach Mike Martin. "But you got to really credit Miami. They did an excellent job of pitching; they played an outstanding game and deserved to win.
"I am just so proud of all of our guys for the way that we competed," continued Martin. "It was truly one of the best years of my career to be involved with guys – these three – and certainly the other seniors on the team that competed so well and hard all year long."
Florida State scored the first run of the game to take a 1-0 led in the top half of the first inning. Senior first baseman Dennis Guinn sliced a double down the left field line to score All-America catcher Buster Posey who singled for the first hit of the game. The Seminoles run came with two outs in the inning.
Hurricane starter David Gutierrez was taken out of the game in the top of the second after he was hit on his right (pitching) arm on a ball hit back to the mound by Seminole designated hitter Tommy Oravetz. Gutierrez threw a couple of pitches from the mound after he was hit but was taken out of the game and replaced with Eric Erickson after one plus innings of work.
Erickson allowed only one run (earned) in 5.0 innings pitched to earn the victory. He allowed eight hits and struck out two in improving his record to 9-1.
Miami took a 2-1 lead in the bottom of the third on a two-run home run by Hurricane second baseman Jemile Weeks – his second in two games in the CWS and his 13th of the season. His home run scored catcher Yasmani Grandal who had walked to lead off the inning. The home run was Weeks' second of the season in four games against Florida State. The Hurricanes added to their lead on a two-run single by right fielder Dennis Raben to make the score 4-1 after three complete innings of play.
The Seminoles got a run back in the fourth inning on an RBI double to left field by Posey to score left fielder Mike McGee from first base. The double was Posey's team-leading and career-high tying 21st double of the season; he also had 21 doubles as a sophomore in 2007.
Miami increased its lead to 6-2 on a run scoring single by designated hitter Jason Hagerty in the bottom of the seventh. His single to right field scored third baseman Mark Sobolewski and shortstop Ryan Jackson who had both reached base with singles.
Miami centerfielder Blake Tekotte closed out the Hurricanes' scoring with a home run to lead off the bottom of the eighth inning. He deposited Seminole reliever Geoff Parker's second offering high into the right field bleachers. His home run increased Miami's lead to 7-2.
Florida State starting pitcher Elih Villanueva suffered the loss to move his record to 7-4. He lasted three and two-thirds innings and allowed four runs (all earned) on six hits. A trio of Seminole relievers (Ryan Strauss, John Gast and Geoff Parker) limited the Hurricanes to three runs (all earned) on five hits over the final four innings of the game.
The Seminoles made the game very interesting in the top of the ninth. They entered the inning trailing 7-2, scored three runs to pull within 7-5 and had the bases loaded with two outs before senior right fielder Jack Rye grounded into a fielders' choice to end the game and Florida State's season. Florida State scored its first run on an infield ground out by third baseman Stuart Tapley (which scored Guinn), a single by centerfielder Tyler Holt (which scored shortstop Tony Delmonico) and a single by second baseman Jason Stidham (which scored left fielder Ohmed Danesh). Posey then walked to load the bases before Miami reliever Carlos Gutierrez got Rye on the infield ground out to end the game.
"It (the ninth inning) was a display that we had seen on more than one opportunity," said Martin. "The way out guys just kept battling and battling and having excellent at bats goes to show you what kind of a team we were because of Buster's at bat. If I'm not mistaken D.G. (Dennis Guinn) was involved in that inning with a base hit and it goes back around all the way to Buster. Buster just really showed what he is all about. Somebody else might have tried to be the hero and swing at something out of the zone but he turned it over to the next guy. The next guy (Rye) hit the ball hard all day long and had one hit to show for it. That ball that Jemile fielded there at the end was not a routine play. He made a nice play to force out the guy at second. It was truly amazing when you are facing a No. 1 draft choice and we get three runs and had the bases loaded. It's just a credit to our young men."
The loss closed Posey's incredible career as one of the most decorated baseball players in Florida State history. He had four hits in five at bats in his final game and closed his career with a school record .463 batting average. Posey also finished with the second highest slugging percentage (.879) and the seventh highest home run total (26) in a single season in school history.
"I'm obviously a little bit disappointed but at the same time it's been mine and Dennis's and Tommy's goal to get here," said Posey. "Making it here is a great accomplishment; we just didn't get too many breaks these past couple of games but each guy fought until the last out."


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The infamous man from La Mancha and his devoted sidekick embark on a new quest in this slightly off-kilter version of author Miguel de Cervantes' classic novel Don Quixote, as envisioned by director and screenwriter Manuel Gutierrez Aragon in his 2002 adaptation entitled Don Quixote, Knight Errant. Around the year 1615, Don Quixote (Juan Luis Galiardo) and Sancho...more
All Don Quixote, Knight Errant cast + crew photos
Movies.com, the ultimate source for everything movies, is your destination for new movie trailers, reviews, photos, times, tickets + more! Stay in the know with the latest movie news and cast interviews at Movies.com.
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Faruqi & Faruqi, LLP Launches An Investigation Against ARC Document Solutions, Inc. (ARC) Potential Breaches Of Fiduciary Duties By Its Board Of Directors
Juan E. Monteverde, a partner at Faruqi & Faruqi, LLP, a leading national securities firm headquartered in New York City, is investigating the Board of Directors of ARC Document Solutions, Inc. ("ARC" or the "Company") (NYSE: ARC) for potential breaches of fiduciary duties in connection with their conduct in seeking shareholders' approval of the ARC Document Solutions, Inc. 2014 Stock Incentive Plan.
Specifically, in the Proxy Statement filed by the Company with the Securities and Exchange Commission on March 26, 2014, the Board of Directors recommends that ARC's shareholders vote to approve the 2014 Stock Incentive Plan to authorize an increase in the number of shares of the common stock by a maximum of 7,000,000. The issuance of the additional shares could have a substantial dilutive effect on the shares of ARC common stock.
If you own common stock in ARC and wish to obtain additional information and protect your investments free of charge, please contact Juan E. Monteverde, Esq. either via e-mail at email@example.com or by telephone at (877) 247-4292 or (212) 983-9330.
Please tell us about yourself by completing the form below and we will provide you with additional
information at no cost to you on how to join the Class Action.
* The submission of this form does not create an attorney-client relationship.
MergerInfo Request
Faruqi & Faruqi, LLP
685 Third Avenue 26th Floor
New York, NY 10017
Tel: (212) 983-9330
If you have information regarding this case that you would like to make available, please click here to contact us about our investigation.


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27 November-6 December 2017
De-armouring Training
with De'an Matuka, Sanna Sanita & Susanne Roursgaard
In-depth journey into body de-armouring and sexual healing techniques. During the retreat, you will be equipped with the knowledge and hands-on practice in releasing emotional and energetic traumas, tensions, blockages, and pain from the body, mind and soul in a healthy, loving and safe way. A unique combination of training and workshop, designed to assist you in becoming a skillful and able de-armouring practitioner.
What is de-armouring?
De-armouring is an ancient technique practiced by indigenous people all around the globe, the purpose is to alter life quality, sensitivity, to assist release of emotional blockages and trauma. It can be practiced in various forms and this training will cover the whole spectre of how to support life changing experiences. Its more than pressing points, its a commitment to life, to show up in life, to break unhealthy patterns, heal those parts that need healing to live in alignment with purpose and love.Therefore this training provides a mixture of hands on practise and direct personal experiences. De-armouring is a rapidly growing healing form and we´re aiming to educate responsible and successful practitioners.
Who is this retreat for?
What will be tought:
– A safe and responsible way of de-armouring a body.
– How to invite the body to open deeply: a way of working where instead of using force to push through the armour you simply invite the body to open, and follow it's impulses until it takes you right down to it's full depth effortlessly.
– External and internal body de-armouring: whole body including lingam, yoni, cervix, anus and throat.
– TRE method (or self-dearmouring): Powerful and effective tool to use on yourself to heal trauma, balance the nervous system, release chronic tension and harmonise the psoas muscle.
– Theory of de-armouring: going deep into all the important aspects of it, giving you hours of hard core knowledge.
– Ethics and responsibilities: getting you to fully understand the depth of responsibility when it comes to doing this kind of work, teaching you essential procedures and practices to make sure your sessions are safe and effective on all levels.
– Pressure points: where to touch, how & why. There are many points on the body, and many ways of touching it, that can facilitate the opening and
the healing process.
– Energy work: how to activate the energy in the body and use it within the session.
– Session space setting: how to create a safe, emotionally and spiritually connected energy container within which you offer your sessions.
– Wheel of Consent: teaching you/your clients how to communicate and act with integrity and clarity.
– Empowerment techniques: How to support yourself and others in taking full responsibility for your experiences in life.
– Space holding: showing you and teaching you many aspects of the space holding skill.
– Sensual massage: it is necessary to know how to touch the body in a sensuous way as this is a part of every de-armouring session.
– Raising sexual energy: how to arouse a body into ecstatic pleasure, learning erogenous zones and specific points externally and internally.
– Advanced body reading: how to know what someones body said to you? We'll teach you to read it like an open book.
– Reparenting: the theory of re-parenting; what are mama/papa issues; recognising early childhood patterns and how to work with them.
We'll offer you:
– A certificate of Attendance.
– Rich daily programme mixing learning and practicing.
– Full length demonstrations of each process we teach.
– Around 40 hours of supervised practice time.
– One to one tuition and support at all times, day and night.
– A manual of de-armouring
– Highly nutritious vegetarian food.
– Time to relax in stunning nature around Angsbacka
More information
- The course will be in English.
- Do you have questions about the course?
- Limited number of participants, please book as soon as possible to secure your spot.
Please contact De'an Matuka: firstname.lastname@example.com
- Contact us for information about food and lodging:
email@example.com or call us +46 553-100 35.
Warmly welcome to De-armouring Training at Ängsbacka!
De´an Matuka
His life is his personal laboratory of the human condition and transformation, and over the past 32 years he has continuously and relentlessly worked and experimented on himself. Fields he explored include human dynamics, cathartic release work, energy work, tantra, communication, healing, mens' work, breath work, shamanism, coaching, magic, sacred medicine, meditation, dance & Biodanza. He started LoveCore, guiding people to awaken their loving, powerful and authentic self. And he co-created De-armouring Training.
Sanna Sanita
Sanna is passionate about the human experience, already since a child she had clairvoyant experiences and heightened sensitivity. Her inner calling for truth has brought her around the globe for 20 years. She has curiously explored numerous paths within holistic healing arts, sacred sexuality & tantra, spiritual awakening & liberation, shamanism, meditation and experimental living. Sanna loves working with energy, believes in rapid transformation and has developed her own method TTF, where also pleasure is used as a gateway to healing. She is constantly finding new ways toward liberating mind, body and soul. Sanna shares wisdom with a great sense of humour and compassion yet fierce love – she lives and is dedicated liberation. Sanna travels the world teaching and offering private sessions. Co-founder of the de-armouring training. http://www.sannasanita.com/
Susanne Roursgaard
Susanne Roursgaard is from Denmark and have developed her own method of Body-oriented Therapy; The Gaia Method over the course of several years. She is an international teacher and holistic therapist dedicated to bringing sexual healing and trauma release in the human body. Her passion is helping others to allow their body to feel freedom, safety, openness, natural sensitivity and sexual pleasure again. She is a trained therapist with various educations; body-oriented Trauma Therapist, Sexologist specialized in sexual abuse, Couples Counselor, certified TRE-Provider, Interspirituel Trainer and Midwife. She is also a tantric practitioner. Susanne masters both: the feminine – working from her heart – and the masculine – that helps her hold a strong container. She holds a very loving a safe space in which people feel held so that they are able to release even their deepest dark traumas, guilt and shame.
Practical Information
De-armouring training with De'an Matuka, Sanna Sanita & Susanne Roursgaard
27 November-6 December 2017
Arrival and Departure
Arrival day: Monday 27 November
- check-in: 12.00-14.00
- The retreat starts: 14.00
Departure day: Wednesday 6 December
- The training will end at 16.00.
Ängsbacka offers simple accommodation in a homelike style. Please look under the tab Price & booking to see what accommodation is being offered during this course.
- All of our accommodation alternatives have shared bathrooms.
- The dorms consist of 12 – 20 bunk beds.
- Please bring your own towel, bed sheets, pillow cover and duvet cover.
- You can rent a set of sheets & a towel from us for 150 SEK per course.
The Food
Breakfast, lunch, snack and dinner are all included. We serve vegetarian food, mostly organic, locally produced and made with love. In connection with your reservation, you can order a vegan diet (this is also the alternative if you're lactose intolerant), a Gluten-free diet and notify us about nut allergies. If possible, the chef will make adjustments for other allergies, please make the request when you book. Unfortunately, we can not, for practical reasons, accommodate any other food philosophies or diets.
Working Meditation
A beautiful way to integrate the course is to do working meditation with us on Ängsbacka. This is a praxis that is included in almost all our courses. As a participant, we invite you to join us in the community for 30 minutes per day and helping out with easy tasks such as cleaning or dishwashing. You will get an introduction to your task and then you do it the same time every day. Our volunteers are very grateful for your contribution and will also help you out. We do the working meditation together!
General Information
Ängsbacka is an international course and festival center with workshop leaders from around the world. Please be aware that the main language of the courses, therefore, can be different, e.g. in English, Swedish or Norwegian.
It is good to bring good shoes for walking in the forest surrounding Ängsbacka and an extra towel for a visit to our sauna. You can also rent a special "Sauna" or "Sweat lodge" towel from us for 50 SEK per occasion.
Other information
In the nearby Molkom society, about 1,5 km away, there is an ATM where you can withdraw cash.
Our Café is a nice and cosy meeting place that is always open on Saturdays. Have a coffee or herbal tea along with new meetings and interesting conversations. You can also buy organic pastries, sandwiches and healthy drinks.
In the Ängsbacka Shop, we sell a variety of health products and organic body care, relaxing music, books, clothes, organic incense, unique jewellery, yoga accessories and more.
No Alcohol or Drugs
Please note that Ängsbacka is an Alcohol- and Drug-Free place. We don't serve alcohol, and it is not allowed to drink or to be under influence of alcohol or other substances when you are at Ängsbacka.
Find your way here
It's easy to find your way to Ängsbacka by train and bus, or by car. Read more about how to find your way here.
To find and offer rides, join our Facebook group Carpooling to & from Ängsbacka.
Price & Booking
De-armouring training with De'an Matuka, Sanna Sanita & Susanne Roursgaard
27 November-6 December 2017
€2,250 for 4 beds room
€2,350 for double room
€2,450 for single room.
€1,800 for people from poorer countries
(included; accommodation, food and teachings)
To secure your place we require €1000 non-refundable deposit.
Full payment by 31st Oct 2017.
To register contact: firstname.lastname@example.com


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The doctor said that he is unable to explain Mom's recovery. He shared that this was only the second time in his medical career that he had seen anything like this happen in a patient in Mom's condition. He warned us to enjoy these moments and not get too hopeful, but it feels like a miracle to have this time with Mom.
And maybe it is...
On Thursday morning, my husband, Hank, took off the gold cross he has always worn and placed it on my Mom's neck.
a miracle. . . the other is as if everything is."
- Albert Einstein


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Australian Catholic University is a publicly funded university with seven campuses around Australia. We welcome staff and students of all beliefs and backgrounds.
More about ACU Profile
Find out how to apply as an undergraduate, postgraduate, domestic, international or research student.
More about Entry into ACU
International study opportunities for students.
More about Study overseas
ACU is a national public university with courses on offer across Australia, open to students of all cultures and religions.
More about ACU International
ACU offers many opportunities to undertake supervised research at either the masters or doctoral level.
Learn more about Research Courses
Expand your personal and professional network by staying in touch with the ACU community.
Learn more about Alumni Network
Tuesday, 5 January 2016
Dr Bindi Bennett with Professor Morag Macarthur.
ACU's first Indigenous PhD staff scholarship holder, Dr Bindi Bennett, has graduated at a ceremony in Sydney.
Dr Bindi Bennett is a lecturer in Social Work at Australian Catholic University (ACU) who has recently graduated with a PhD. She is one of five recipients of ACU's Indigenous Staff Research Scholarships.
Her doctoral thesis entitled Developing Identity as a Light-skinned Aboriginal Person with Little or no Community and/or Kinship Ties makes a significant contribution to scholarship in the area of contemporary Aboriginal identity.
This thesis provides an understanding of identity for light-skinned Aboriginal people who, for a variety of reasons, may need a place to start their identity journey as well as tools to undertake this task.
The thesis also contributes to the discussion of identity for Aboriginal people from an Aboriginal perspective, giving privilege to the participant voices.
One of the key outcomes of the research has been the development of a map for Aboriginal people who want to find their identity. The map was developed in two ways: An Aboriginal map (flower) and a non-Indigenous map. These maps provide a guide that Aboriginal people can use in their identity journey.
"Identity and knowing who you are is so important in the Aboriginal community," Dr Bennett said.
Professor Morag Macarthur supervised Dr Bennett's research and was among those who attended her graduation in Sydney.
In 2010 ACU became one of the first universities in Australia to introduce Indigenous staff research scholarships to facilitate valued Indigenous contribution to learning, research and community engagement.
Page last updated:
Short url: https://www.acu.edu.au/807958


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A decadent dynasty: stepping into the past at the Museum of History
By Wong Tsui-kai
Students often see history as a boring subject. But when given the chance to get up close to the past, you're reminded that ancient people are human beings, not just names in a textbook.
The Rise of the Celestial Empire: Consolidation and Cultural Exchange during the Han Dynasty offers a powerful insight into human history with a collection of exhibits dating back more than 2,000 years to the period between 206BC and 220AD.
Rebecca Cheung Nga-yan, assistant curator at the Hong Kong Museum of History, gave Young Post a guided tour.
Before entering the main exhibition, visitors can get crafty by rubbing a pattern from a tile onto a piece of paper and challenging themselves with a funeral mask puzzle.
Next, they can have photos taken while wearing Han-era clothing, before checking out a model of Weiyang palace, the seat of the Han government and residence of the Emperor.
Clever use of a projector transforms a block of white styrofoam into a colourful 3D representation of the palace.
Two lion-like statues stand watch at the doors of the entrance, daring visitors to walk by. They're called "bixie" - mythological creatures thought to ward off evil.
While they were once used as imposing tomb guardians, the menacing sculptures are now used as sentries outside the exhibit.
As Cheung explains: "It's important to note there were no lions in Han-era China. It's thought that tales and images of them came from the West along the Silk Road. This is one of the key themes of the exhibit: cultural exchange."
One of the most striking exhibits is a jade suit sewn with gold thread. At 1.74 metres tall and made of 4,248 pieces of jade and 1,576 grams of gold thread, it is an impressive sight.
Though only the size of a fairly small person, the suit - a burial costume for high-ranking people - is proof of the wealth and grandeur of the emperors of old.
Cheung tells the story of the archaeological dig that unearthed the piece, which is one of the finest examples of its kind. "When this suit was found in 1994-1995, the gold thread was missing and only the jade pieces were left. Presumably the gold was stolen by grave robbers who left the jade behind. Gold can be melted down and sold. But jade of such high quality would expose any seller as a thief."
The suit was painstakingly rebuilt and restored by experts before being put on display.
Another interesting item is a large, gilded bronze alcohol flask, or "zhong", which is decorated with a phoenix on the lid. According to Cheung, it was found with a large amount of wine still sealed inside - the liquid had turned an ominous shade of green due to chemical reactions inside the container.
"The opening of the vessel was accompanied with the smell of fine wine, so someone apparently tried drinking it. They probably survived," says Cheung.
The theme of cultural exchange is best demonstrated by three exhibits: a piece of woollen fabric with a centaur pattern knitted using Western techniques; a silver "dou", or food container, made with a combination of Western and eastern styles; and a light blue glass goblet imported from Rome, Italy.
"The dou is of Western origin, but we believe the leg on the bottom was added by Chinese craftsmen. The patterns on top were made using 'repoussé', a Western technique that involves hammering shapes into metal from the reverse side," Cheung says. "It's a demonstration of East meets West." And that's globalisation happening, right there.
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text: service was excellent, great boutique hotel! rooms were very spacious and well decorated. bathrooms are really big too with a bathtub and shower. television provided in the room and free wifi as well, although there is a data cap. food in the restaurant is pretty good as well. hotel location is good, close to shopping areas like melrose. safe neighbourhood... More


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The Dr. Pat Show: Talk Radio to Thrive By!: SURVIVE A Family Guide to Thriving in a Toxic World with Author and Naturopathic Doctor Sharyn Wynters
11/23/2010 10:00 am PDT
The dangers of toxins in our modern living environment and how to avoid them in your home, workplace and school.
Dr. Pat Baccili
Dr. Pat Baccili helps individuals and organizations break through their limiting Crust so they can reach their unlimited potential. Her specialty is assisting people face t...Find out more »
Dr. Sharyn Wynters
Sharyn Wynters is a naturopathic doctor with over 30 years experience in the wellness industry. Her commitment to helping people change their lives through health and nutrit...Find out more »


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Former QPR star Martin Allen feels Arsenal's lack of steel was exposed at Liverpool.
Mad Dog wrote in the Daily Mail: "When you compare Wenger's side now to the The Invincibles of 2003-04, they played similar fantastic football, but their two centre-backs of Sol Campbell and Kolo Toure and two centre midfield players of Patrick Vieira and Gilberto Silva were men made of steel.
"They had a winning mentality and in the face of the fiercest storms they could go toe-to-toe and trade blows with the toughest opponents out there.
"At the moment Arsenal are lightweight in that area and I doubt they can challenge for the top spot."