text:
The Feasts of the Jews
by Bill Risk
We get the word Easter from the name of the Babylonian goddess of fertility, Ishtar [1]. In the Spring, as the weather was getting warmer and the days were getting longer, people would see nature renewing itself--the plants would begin to flower, trees would put out new leaves, animals would begin to have their babies. In a world so entirely dependent upon agriculture for its survival, where children were essential as cheap labor, it is perhaps no great surprise that people did whatever they thought necessary to ensure the fecundity of their domestic livestock, the fertility of the soil in which their crops would germinate, and their own ability to reproduce. In the Spring, the people would celebrate the fertility they saw all around them in great festivals. Since the trees were putting on new clothes, so would they. They would celebrate symbols of fertility--the egg, the extremely procreative rabbit. It is from these traditions that many of our own Easter rites derive--the decoration and discovery of Easter eggs, the legend of the Easter bunny, the adornment of ourselves with new and colorful outfits.
Perhaps it is not surprising that amid these faint echoes of Babylonian paganism, the true reason to celebrate in the Spring has largely been lost. Easter is about new life, but not about the transient life of this world that must perish and renew itself annually. Easter is about the coming to this world of true New Life--life everlasting, life reclaimed and resurrected from the dead, life redeemed from the curse of the Fall, life in the perfect and longed-for union with God through Christ our Saviour.
To most of the world, however, this truth is nonsense. It is fantasy no less ridiculous than the notion that a giant bunny clutching a straw basket of decorated eggs hops through the world leaving them to be found by delighted children. I recently read an article written by the famed astronomer Carl Sagan describing his struggle against a particularly pernicious disease called "myelodysplasia," a disorder of the stem cells found in bone marrow. When Sagan was told that, if left untreated, the disease would kill him in six months, what was his response?
"I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking."
"The world is so exquisite, with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which theres little good evidence. Far better, it seems to me, in our vulnerability, is to look death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides."[2]
I won't disagree with Dr. Sagan that the world is exquisite, nor will I argue that love and moral depth are to be found here--although I would claim that where love and morality are found, they are notable chiefly because they are rare, and because they shine in stark contrast to what is found nearly everywhere else in this wide world. However, what Dr. Sagan sees and prizes so highly is no more than the dim reflection of what God originally created and intended for mankind to enjoy. Dr. Sagan perceives the faint, dying glimmer of a past perfection and magnifies it to entirely fill his vision, enabling him to rejoice in the glory of the natural world that is his god. I perceive that same faint, dying glimmer and grieve for the loss of the majestic glory of which it is a wan remnant, lost through man's willful disobedience and self-exaltation. Dr. Sagan, like many others today and throughout history, so revels in the Creation that he cannot see past it to the Creator.
Mankind has a sad genius for taking what has been established to glorify the Creator and perverting it to glorify the Creation instead. So it is with these Spring festivals. When God led His people out of slavery in Egypt and prepared them to enter the Promised Land, He instituted seven sacred festivals to remind His people of His goodness and provision for them. These festivals were clustered in three groups around the three principal harvest times in Israel (Spring, Summer and Fall). The first such cluster of festivals, taking place approximately two weeks after the first new moon of Spring, celebrated the goodness of God in bringing life out of the ground once more in a new year and a new harvest season. It is not hard to see how mans arrogance and unwillingness to acknowledge the sovereignty of God led to a perversion of this celebration--one in which fertility itself and its residence in false gods became the thing worshipped.
These festivals had both a commemorative and a prophetic function. Commemoratively, they pointed back in time to God's provision for His people in the past. For example, the first cluster of festivals included Passover, the Feast of Unleavened Bread, and First Fruits. Passover and the Feast of Unleavened Bread pointed back in time to God's redemption of His people from bondage in Egypt. First Fruits reminded them of God's provision for them when they came into the Promised Land.
Passover commemorated what the Rabbis later referred to as the "Egyptian Passover"--that particular historical event in Ancient Egypt when, as instructed by God through Moses, the head of each Jewish household selected a lamb or kid of a goat that was without blemish, sacrified it, and applied its blood to the lintel and doorposts of his house so that the angel of death would pass them by. In fact, the Hebrew word for Passover, Pesach, comes from a root that means "to step over" or "to overleap." [3] The sacrificial animal was roasted and eaten by the family. Thus was the family prepared for the journey out of Egypt.
Similarly, the Feast of Unleavened Bread commemorated the haste with which the Jewish people left Egypt. So sudden was their departure that they were instructed to bake bread without yeast (leaven), because they would not have time to wait for the bread to rise. Thus fortified with the flat, dense unleavened bread, the people were led out of Egypt. The leaven became symbolic to the Hebrews of their old way of life in captivity, which was to be put off as they entered the new life to which God was delivering them [4].
Finally, First Fruits was commemorative of God's provision for the people of Israel as they entered the Promised Land to dwell there and live off its bounty--ceasing to be slaves and learning to be farmers. Each year they would bury seeds in the ground and, sometime later, crops would rise up out of that same ground. They were to offer to God the very first portion of those crops to acknowledge their dependence on Him and to thank Him for his provision.
God prescribed these commemorative festivals as part of the ongoing worship of His people. In the twenty-third chapter of Leviticus, he proclaims:
"These are the appointed times of the LORD, holy convocations which you shall proclaim at the times appointed for them. In the first month, on the fourteenth day of the month at twilight is the LORD'sPassover. Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread. On the first day you shall have a holy convocation; you shall not do any laborious work. But for seven days you shall present an offering by fire to the LORD. On the seventh day is a holy convocation; you shall not do any laborious work. "
"Then the LORD spoke to Moses, saying, 'Speak to the sons of Israel, and say to them, When you enter the land which I am going to give to you and reap its harvest, then you shall bring in the sheaf of the first fruits of your harvest to the priest. And he shall wave the sheaf before the LORD for you to be accepted; on the day after the sabbath the priest shall wave it. Now on the day when you wave the sheaf, you shall offer a male lamb one year old without defect for a burnt offering to the LORD. Its grain offering shall then be two-tenths of an ephah of fine flour mixed with oil, an offering by fire to the LORD for a soothing aroma, with its libation, a fourth of a hin of wine. Until this same day, until you have brought in the offering of your God, you shall eat neither bread nor roasted grain nor new growth. It is to be a perpetual statute throughout your generations in all your dwelling places.' "
Not only did these festivals have a commemorative purpose, but they had a prophetic function as well. Not only did they point the Jewish people back in time to what God had done for them in the past, they also pointed forward to what God would do for them in the future. These festivals pointed the way toward the Messiah--to work that He has already accomplished in the past, and to work that He will do in the future.
Jesus was a good Jew. He read the Hebrew Scriptures, and He must have been well aware of the both the commemorative and the prophetic significance of these feasts. The Gospels record many instances where Jesus observed the feasts, travelling to Jerusalem to celebrate them in the Temple, as He was required to do. He could not have been unaware of how His own death, burial and resurrection would mesh perfectly with both the chronology of these feasts and their spiritual significance. This realization must have heightened his expectation and added to the poignancy of the moment as He travelled to Jerusalem for that final Passover.
[Click here to see a diagram showing the calendar of Easter week]
See if you can, in your mind's eye, place yourself in First Century Jerusalem. Imagine yourself to be part of Jesus's coterie of followers. It is Spring, the month of Nisan, two weeks after the first new moon of that season. In Judea, where you are now, they reckon the day to start at dusk, with the appearance in the sky of the first three stars. Three blasts from the shofar, the trumpet made from a ram's horn, from atop the Temple wall, would announce the start of the new day. But in Galilee, where you are from, people reckon that the day starts at dawn. So, standing with Jesus on Thursday morning on the Mount of Olives at about 9 a.m., you reckon that the 14th of Nisan has already started, and that at dusk you will celebrate the Passover. However, those from Judea reckon that the 14th of Nisan does not start until dusk tonight, and thus the Passover would be celebrated on Friday evening. Your religious leaders are also divided--the Pharisees side with the Galileans, the Saduccees with the Judeans. What to do? The compromise is obvious--observe Passover in two celebrations, one on Thursday evening, one on Friday evening [5].
This dual celebration gets around another problem: the logistics of sacrificing over a quarter-million lambs in one afternoon [6]. And so, on that Thursday morning, you watch as Jesus sends Peter and John into Jerusalem to make ready the upper room, to buy the spotless lamb, take it to the temple for inspection, and sacrifice it. Let's imagine ourselves ascending the Temple Mount and entering the imposing and beautiful Herodian Temple with Peter and John:
"As at about half-past one of our time the two Apostles ascended the Temple-Mount, following a dense, motley crowd of joyous, chatting pilgrims, they must have felt terribly lonely among them. Already the shadows of death were gathering around them. In all that crowd how few to sympathize with them; how many enemies! The Temple-Courts were thronged to the utmost by worshippers from all countries and from all parts of the land. The Priests' Court was filled with white-robed Priests and Levites--for on that day all the twenty-four Courses were on duty, and all their services would be called for, although only the Course for that week would that afternoon engage in the ordinary service, which preceded that of the Feast. Almost mechanically would they witness the various parts of the well-remembered ceremonial. There must have been a peculiar meaning to them, a mournful significance, in the language of Ps. 81, as the Levites chanted it that afternoon in three sections, broken three times by the threefold blast from the silver trumpets of the Priests." [7]
Psalm 81 is a powerful recitation of Israel's history, perfectly appropriate for this festival celebration. "Sing for joy to God our strength; Shout joyfully to the God of Jacob," it begins. "Raise a song, strike the timbrel, the sweet sounding lyre with the harp. Blow the trumpet at the new moon, at the full moon, on our feast day. For it is a statute for Israel, An ordinance of the God of Jacob. He established it for a testimony in Joseph, When he went throughout the land of Egypt." God had been faithful to His people. He had heard their cries for help and rescued them:
I relieved his shoulder of the burden,
His hands were freed from the basket.
You called in trouble, and I rescued you;
I answered you in the hiding place of thunder;
I proved you at the waters of Meribah.
Hear, O My people, and I will admonish you;
O Israel, if you would listen to Me!
Let there be no strange god among you;
Nor shall you worship any foreign god.
I, the Lord, am your God,
Who brought you up from the land of Egypt;
Open your mouth wide and I will fill it.
But My people did not listen to My voice;
And Israel did not obey Me.
So I gave them over to the stubbornness of their heart,
To walk in their own devices.
Oh that My people would listen to Me,
That Israel would walk in My ways!
How Jesus, reading and meditating on these words, must have grieved for Israel, which, in Him, had been given the ultimate revelation of their God, but refused to accept it.
Let us rejoin Peter and John:
"Before the incense was burnt for the Evening Sacrifice, or yet the lamps in the Golden Candlestick were trimmed for the night, the Paschal-Lambs were slain. The worshippers were admitted in three divisions within the Court of the Priests. When the first company had entered, the massive Nicanor Gates--which led from the Court of the Women to that of Israel--and the other side-gates into the Court of the Priests, were closed. A threefold blast from the Priests trumpets intimated that the Lambs were being slain. This each Israelite did for himself. We can scarcely be mistaken in supposing that Peter and John would be in the first of the three companies into which the offerers were divided; for they must have been anxious to be gone, and to meet the Master and the brethren in that 'Upper Room.' Peter and John had slain the Lamb. In two rows the officiating Priests stood, up to the great Altar of Burnt-offering. As one caught up the blood from the dying Lamb in a golden bowl, he handed it to his colleague, receiving in return an empty bowl; and so the blood was passed on to the Great Altar, where it was jerked in one jet at the base of the Altar. While all this was going on, the Hallel (Ps. 113-118) was being chanted by the Levites." [8]
Have you ever been in a situation where you saw or heard something, knew that it had some special significance, but just couldn't piece together what it was? I wonder if Peter and John felt this way that Passover day. I am sure that as they heard the Hallel being chanted they remembered where they had heard a portion of it only a few days before: they heard the crowds shouting it as Jesus entered into Jerusalem on a colt, in fulfillment of the prophecy of Zechariah 9:9. Matthew records the event this way:
"And the multitudes going before Him, and those who followed after were crying out, saying, 'Hosanna to the Son of David; Blessed is He who comes in the name of the Lord; Hosanna in the highest! '"
Hosanna means "save, we pray" and this quotation comes directly from Psalm 118: "O Lord, do save, we beseech Thee, O Lord, we beseech Thee, do send prosperity! Blessed is the one who comes in the name of the Lord." Those who uttered these words upon Jesus's entry into Jerusalem hoped He would save them from Roman oppression; little did they know that within days He would make possible true salvation--freedom not from the tyranny of Rome, but from the captivity of sin.
While Peter and John were in Jerusalem preparing the Passover lamb, Jesus and his disciples began their descent from the Mount of Olives across the Kidron Valley into Jerusalem. Let the words of the 19th century theologian Alfred Edersheim paint the picture in your imagination:
"It was probably as the sun was beginning to decline in the horizon that Jesus and the other ten disciples descended once more over the Mount of Olives into the Holy City. Before them lay Jerusalem in her festive attire. All around, pilgrims were hastening towards it. White tents dotted [the] sward, gay with the bright flowers of early spring, or peered out from the gardens or the darker foliage of the olive plantations. From the gorgeous Temple buildings, dazzling in their snow-white marble and gold, on which the slanting rays of the sun were reflected, rose the smoke of the Altar of Burnt-offering. These courts were now crowded with eager worshippers, offering for the last time, in the real sense, their Paschal Lambs. The streets must have been thronged with strangers, and the flat roofs covered with eager gazers, who either feasted their eyes with a first sight of the sacred City for which they had so often longed, or else once more rejoiced in view of the well-known localities. It was the last day-view which the Lord could take, free and unhindered, of the Holy City till His Resurrection. Once more in the approaching night of His Betrayal, would He look upon it in the pale light of the full moon. He was going forward to accomplish His Death in Jerusalem; to fulfil type and prophecy, and to offer Himself up as the true Passover Lamb the Lamb of God, which taketh away the sin of the world." [9]
Jesus entered Jerusalem and celebrated the Passover with His disciples. This story is so familiar to us, that we need not dwell further upon it here. We know how He led them to the Garden of Gesthemane to pray, how He was betrayed by Judas, arrested, and taken before Caiaphas and Annas that night, before the whole Sanhedrin in the morning; we know how He was shuttled from Pilate to Herod to Pilate again, how He was mocked and scourged, crowned with thorns, crucified.
John tells us that it was "the third hour" of the day when Jesus was crucified, and "the ninth hour" when he died. These times correspond to about 9 a.m. and 3 p.m. in our reckoning. Between the sixth hour and the ninth, darkness fell upon the land, an unnatural darkness, since it was the middle of the afternoon. At 3 p.m., when Jesus uttered the cry "Father, into Thy hands I commit My spirit," and died, the veil in the Temple, separating the Holy of Holies from the rest of the Temple, was rent in two, the ground shook, and rocks split. If you had been in Jerusalem at this time, it certainly would have gotten your attention. And if you had been in Jerusalem at that time, what would you have been doing? Very likely, you would have been at the Temple sacrificing your Passover Lamb. Remember that according to Judean reckoning, this day, Friday, was the 14th of Nisan, and precisely at the time that Jesus died the second round of sacrifices was taking place at the Temple.
Perhaps for you, as a follower of Jesus, staring up at your Lord on the cross, this is the moment that things came together for you. Perhaps it was at this moment that you recalled the utterance of John the Baptist as he beheld Jesus coming toward him, at that one moment in history when commemoration and prophecy came together: "Behold, the Lamb of God, who takes away the sin of the world!" Perhaps you stood there as the Roman centurion broke the legs of the man crucified to Jesus's right, then those of the man crucified to his left, but did not break the legs of the Lord. And perhaps you remembered the prescription for the Passover Lamb in Exodus 12: "...nor are you to break any bone of it." Perhaps this got you to thinking and you remembered how the Passover Lamb was to be selected on the 10th day of Nisan, and watched over until the 14th, to assure its purity. You count back...and realize that the 10th of Nisan this year was the day Jesus entered Jerusalem, offering Himself up for sacrifice. You remember how the Pharisees and Saduccees challenged and quizzed Him, looking for a flaw, trying to catch Him in a trap--and you remember how perfectly He responded, how blamelessly He answered. Even Pilate declared, "I find no guilt in this man."
You remember that Peter and John were the ones Jesus sent into Jerusalem to sacrifice the lamb for your last Passover with your Lord. You wonder if Peter and John have realized what you have just realized. Years later, perhaps you would read what Peter had written: "...you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ." And still later, John would receive a vision of the glory of this Lamb: "And I saw between the throne...and the elders a Lamb standing, as if slain...and I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, 'Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.' And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, 'To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.' " It is fitting--is it not?--that the only two apostles who wrote about Jesus as the Lamb are the very two He sent to prepare the Passover lamb that day. The powerful significance of the Passover feast was not lost on Peter and John.
After Jesus had died, Joseph of Arimathea went to Pontius Pilate to ask for His body. Pilate was surprised, Mark tells us, to hear that Jesus had died so quickly. Part of the humiliation and agony of crucifixion was that it generally took two or three days for a crucified man to die. Jesus was a young man, accustomed to the strenuous walking required to travel by foot around Palestine. How is it that He died in such a short time?
Looking at the feast calendar we can see that according to Judean reckoning, the 15th of Nisan would begin at sundown on the day that Jesus died. Beginning at dusk on Friday and continuing until dusk on Saturday, this day would normally have been a Sabbath. But this year, in addition, it was the first day of the Feast of Unleavened Bread. Leviticus 23 stipulated the First Day of Unleavened Bread as a day of rest regardless of which day of the week it fell upon. When it fell upon a Sabbath, the Sabbath was considered to be a high Sabbath, all the more holy. If Joseph of Arimathea was anxious to get the Lords body down and buried before the start of the Sabbath, how much more anxious was Jesus not to break the Sabbath, even in death! Jesus indeed rested during this Sabbath, His body remaining undisturbed and undecaying in the tomb.
The Feast of Unleavened Bread is commemorative of the haste of Israel's flight from Egypt. It reminded them that they were God's chosen people, that they were set apart by Him for His purposes. Leaven became a symbol of the evil, corrupt world they had left behind in Egypt. We can see why this was so. If you have ever baked bread, you know that a very little bit of yeast has a profound effect on a very large batch of dough. The process of fermentation produces carbon dioxide gas that causes the dough to rise[10]. To the Jewish mind, this fermentation was a form of decay, and decay suggested uncleanness and corruption. [11]This, for example, is why the Levitical priests were forbidden from offering any leaven or honey--both are capable of fermenting [12]. We can see why it was particularly scandalous and infuriating to the religious leaders of the day when Jesus said "Watch out and beware of the leaven of the Pharisees and Sadducees." [13]
The Jews celebrated this feast by abstaining for seven days from eating leavened bread. In fact, the presence of leaven in the house was not to be tolerated during the week of Unleavened Bread. Alfred Edersheim offers this description:
"Then the head of the house was to search with a lighted candle all the places where leaven was usually kept, and to put what of it he found in the house in a safe place, whence no portion could be carried away by accident. Before doing this, he prayed: 'Blessed art Thou, Jehovah, our God, King of the universe, who hast sanctified us by Thy commandments, and commanded us to remove the leaven.' And after it he said: 'All the leaven that is in my possession, that which I have seen and that which I have not seen, be it null, be it accounted as the dust of the earth.' The search itself was to be accomplished in perfect silence and with a lighted candle....Jewish tradition sees a reference to this search with candles in Zeph. 1:12: And it shall come to pass at that time that I will search Jerusalem with candles." [14]
If you had been one of Jesus's followers, contemplating the Feast in this year, your mind might have gone back to the last Feast of Unleavened Bread you celebrated with your master the year before. On that occasion, a crowd some five thousand strong had followed Jesus, and He had fed them all miraculously from five barley loaves and two fishes. The next day, He taught them saying:
"'Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world...I am the bread of life; he who comes to Me shall not hunger...' " [15]
On that last night you shared together, during the Passover meal, Jesus had taken some of the unleavened bread used in the ceremony and declared: "This is my body which is given for you; do this in remembrance of Me." Perhaps it did not strike you until now that not only was He the Passover Lamb, but that He also was Unleavened Bread--His body was pure, without sin, unleavened, now broken that the leaven might be removed from your own life. Years later, the Apostle Paul would write to the sin-riddled church at Corinth, exhorting them to put the old life behind and live in the reality of the new, saying:
"Do you not know that a little leaven leavens the whole lump of dough? Clean out the old leaven, that you may be a new lump [of dough], just as you are in fact unleavened. For Christ our Passover has been sacrified. Let us therefore celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." [16]
Christ's death broke the power of sin to compel us to do evil. His sending of the Holy Spirit to dwell within us enables us to live righteously. Thus we are able to lay aside the old self and put on the new self, in the words of Paul's letter to the Ephesians. Throughout his letters, Paul exhorts us to search out the sin (leaven) in our own lives and rid ourselves of it. Would that we were as diligent in this task as the Jews of old were in expunging leaven from their households!
If you had been a follower of Jesus's you would have rested on Saturday, the 15th of Nisan. This year, as we mentioned, it was both the normal weekly Sabbath and the First Day of the Feast of Unleavened Bread, which was observed as a day of rest. On Sunday, the 16th of Nisan, you would be permitted to do work again. Indeed, you'd have needed to, since you were required to harvest the first sheaf of your barley crop and bring it to the Temple as a wave offering. Leviticus 23 reads:'
Then the Lord spoke to Moses, saying, "Speak to the sons of Israel, and say to them, "When you enter the land which I am going to give to you and reap its harvest, then you shall bring in the sheaf of the first fruits of your harvest to the priest. And he shall wave the sheaf before the Lord for you to be accepted; on the day after the sabbath the priest shall wave it. '"
When the Hebrew people came into the Promised Land, they had to learn to be farmers. They were dependent on God for their survival. God instituted this feast in order to remind them of His goodness to them and their dependence upon Him. They were to take the very first portion of that which was raised up out of the ground and offer it in worship to God, demonstrating His position of pre-eminence in their lives.
Early the morning of that particular First Fruits, Mary Magdelene and the other Mary came to Jesus's grave. Because Jesus had been hastily placed in the tomb at around dusk on Friday in order to avoid violating the Sabbath, His body had not been fully anointed and spiced in the Jewish custom, and Luke tells us that it was for this purpose that the Marys came to the tomb. We all know the glorious story, told at every Easter service around the world, of what they found-or rather, didn't-when they arrived at the tomb. The body was gone--Jesus had risen from the dead!
How could you be a Jew, how could you be one of Jesus's followers, and not catch the powerful symbolism? Jesus had predicted His own death, foretold that He would rise again in three days, and promised to bring eternal life to all who believed in Him. He told His disciples that He would be the first to rise from the dead, and that those who believed in Him would follow. And rise He did, the First Fruits of a great harvest to be brought up from the ground, on the very day which God had decreed to celebrate new life and give thanks for it.
On this day, as we had said, every Jew was supposed to offer the first portion of what had been planted and raised up out of the ground. Jesus was not a farmer in the business of raising crops, but He was in the business of raising up something else that had been planted in the ground--namely, people. Thus, in Matthew 27 we find this fascinating statement: "...the tombs were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city and appeared to many." To others, this might seem a strange occurrence indeed--but to you, a disciple of Jesus, you recognize it to be the First Fruits offering of the Resurrected Lord.
Later, you might read the words of Paul on this subject and look forward with confidence to your own harvest:
"But now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all shall be made alive. But each in his own order: Christ the first fruits, after that, those who are Christs at His coming." [17]
So far, we have seen the fulfillment of the prophetic nature of three of the feasts of Israel. What about the other four? Briefly, the next feast in the sequence is the Feast of Weeks, or Pentecost. On Pentecost of the year that Christ died, the Holy Spirit was sent, as Christ had promised, to indwell those who believe in Him (Acts 2). Historically, the Law was given by God on Mt. Sinai on the day on which Pentecost was later celebrated [18]. In fulfillment of this feast, the Spirit was sent so that the Law might be written on the human heart (Jeremiah 31), rather than on tablets of stone.
The remaining feasts will be fulfilled when Christ comes again. The Feast of Trumpets corresponds to His return, when He will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God. The Day of Atonement corresponds to Christ's judgment of the sins of the world. Finally, the Feast of Booths (or Tabernacles) corresponds to Christ's millenial reign when He will dwell with His people [19].
The festivals that God established so that His people might honor Him were perfectly observed by and in His Son. Although God's ordinances have so often been perverted by man's tendency to focus on form over substance, as Paul wrote to the Colossians:
"Let no one act as your judge...in respect to a festival or a new moon or a Sabbath day--things which are a mere shadow of what is to come; but the substance belongs to Christ." [20]
That which the festivals suggested symbolically Christ has given true substance, and accomplished on our behalf in history and in the future to come. And that is a glorious reason to celebrate in the Spring.
1. . W. E. Vine, Vine's Expository Dictionary of Old and New Testament Words, (Old Tappan, NJ: Revell, 1981), Vol. 2, 14-15.
2. Carl Sagan, "In The Valley Of The Shadow," Parade Magazine, March 10, 1996, p. 18.
3. Alfred Edersheim, The Temple: Its Ministry and Services, (Peabody, MA: Hendrickson, 1994), 164.
4 /A>. Richard Booker, Jesus in the Feasts of Israel, (South Plainfield, NJ: Bridge Publishing, 1987), 36.
5. Harold W. Hoehner, "Chronological Aspects of the Life of Christ, Part IV: The Day of Christ's Crucifixion," Bibliotheca Sacra, Vol. 131, No. 523, 241 (1974).
6. Josephus comments that in a Passover celebration shortly before the destruction of Jerusalem (70 A.D.), the number of Paschal lambs sacrificed was recorded as 265,000.
7. Alfred Edersheim, The Life and Times of Jesus the Messiah, (Hendrickson Publishers, Inc.: 1993), 810.
8. Ibid, 810-811.
9. Ibid, 811.
10. The fermentation process is now known to be caused by an enzyme in the yeast. In fact, the word enzyme comes from the Greek for "in leaven".
11. . Merrill F. Unger, The New Unger's Bible Dictionary, (Chicago: Moody Press, 1988), 766.
12. Leviticus 2:11
13. Matthew 16:6
14. Edersheim, The Temple, 172.
15. John 6:32-35
16. 1 Corinthians 5:7-8
17. 1 Corinthians 15:20-23
18. Edward Chumney, The Seven Festivals of the Messiah, (Shippensburg, PA: Treasure House, 1994), 74.
19. To quote Ron Ritchie, "This is a deep well, and I have a small bucket and a short rope." The study of the typology of the Feasts of Israel is a fascinating one, and if you are interested in seeing how Christ's return will fulfill the remaining feasts in the calendar, I recommend the books listed in the notes, and, in addition: John (not Ron) Ritchie, The Feasts of Jehovah, (Grand Rapids, MI: Kregel, 1982), C. W. Slemming, Thus Shalt Thou Serve, (Ft. Washington, PA: Christian Literature Crusade, 1966), and Zola Levitt, The Seven Feasts of Israel, booklet and tape.
20. Colossians 2:16-17.
http://www.artidzo.org/ (Bill Risk's Web site)


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Christopher Saliba is one of the established Maltese artist who still explore the unlimited possibilities abstract art could offer. Like other artists Saliba underwent professional training in an academic art institution. In fact, during the years 1997 and 2001 he developed the technical skills in various mediums at the Accademia di Belle Arti "Pietro Vannucci" in Perugia, Italy. After his studies abroad, in 2002 Saliba held his first personal exhibition in Gozo, his birthplace. This is his 10th personal art show entitled "Introspections".
I believe that a successful work of art can restore to its perceivers aspects of experience that were previously unavailable or unrecognisable. We know that perception is a key concept in contemporary aesthetics. Saliba's works address qualities in abstraction that lead the viewers to their own interpretations. For a lengthy period he worked more on the representational aspect of the landscape, until 2006, when he showed for the first time to the general public another aspect of his repertoire, that of transforming the landscape into abstracted spaces and synthesised forms.
Most of these works are not simply an abstracted re-interpretation of the visual sources that attract the artist but also an expression of the unconscious. I consider that Saliba's latest works are a reflection of his inner vision and the spiritual condition of humankind, and therefore possess a significant symbolic content. For instance, circular configurations often recur with strong symbolic connotations. In Untitled IX and Untitled XII Saliba focuses on the circular form as a major element within the composition. As stated by various psychoanalysts and art historians, the circle is a symbol of the psyche whereas the square and the rectangle are symbols of earthbound matter, of the body and reality. In his work Saliba does not make any distinction between these two primary forms. It is rather his urge to bring to consciousness the basic factors of life that really matters, symbolised by these primary forms.
Eric Neumann argues that "We find in modern painting a strange mixture, a unity of world and psyche, in which fragments of landscapes, cubes, circles, forms, colours, parts of human figures, organic and inorganic components, curves, tatters of dreams, memories, deconcretised objects and concretised symbols seem to float in a strange continuum." It is precisely this lure that entices artists like Saliba to search for an alternative expression and feel the need to create "a psychic realm".
We know that art is not solely concerned with beauty or with aesthetic pleasure, that is, with images of objects that appear in our external world. Artists like Saliba also seek to express the non-objective work coming from the 'inside' world. The precursor of the "unconscious", C.G. Jung, declares that the 'inside' cannot correspond to consciousness since consciousness contains objects that are generally perceptible. However, though 'the inside' is not visible and cannot be imagined it can still affect consciousness.
When we look closely at Christopher Saliba's canvases we notice that there is always a point of departure: the exploration of light that manifests itself within organised structures or contrasting spaces. In some instances, light appears to invade the oppressive, massive and darker spaces, giving us a new sense of interiority. Occasionally, horizontal and vertical bands of colour take the shape of a vortex in an oval shape or at times in a spiral form. Dark and light blues, yellows, ochres and a range of reds dominate his rich palette. Twists and currents of fluid colour dissolve into a hazy atmosphere as we find in Untitled XVII, Untitled XVIII and Untitled XIX. Each canvas evokes a specific instance of play of openness and closure, expansion and contraction. The artist successfully creates the static embodiment of space materialised into coarsely and textured surfaces.
The legacy the great abstract expressionist artists, Mark Rothko and Jackson Pollock, left behind them still influences artists like Saliba. As pointed out by Professor Kenneth Wain in the previous exhibition catalogue Of Time and Timelessness, Saliba's paintings are indicative of the "contemplative approach" of Rothko and "some of the techniques of action painting" of Pollock. In this collection of paintings, colour is once again freed from any objective context and becomes the subject in itself. Expansive colour fields are bound by crude but defined lines; imperfections, threads of light, scars and fissures of accumulated time are brushed into the layered medium.
Today the art of Christopher Saliba does not limit itself to the medium of painting. He also makes use of drawing, etching, sculpture, digital photography, installation and video art. He experiments continuously to pursue his life-long artistic journey of self-discovery and an aesthetic vision that mirrors the cultural values of contemporary society.
Dr. Louis Lagana' in Introspections, artist's publication, 2010.
Dr. Louis Lagana' is a lecturer in Fine Arts and Art History at the Junior College, and also lectures on Art, Culture and Tourism with the Tourism Studies Department at the University of Malta (FEMA). He is also a practising artist, art historian and critic and specialises in Modern and Contemporary Art. His papers were delivered in many conferences abroad and published in learned journals and newspapers.

redpajama_set_name: RedPajamaCommonCrawl


The IUCN Global Gender Office (GGO) is climbing a mountain. We have been climbing this mountain for some time now, and in January, we entered the final ascent. This trek has been strenuous, rewarding and sometimes frustrating. There have been highs and lows along the way, but ultimately it is a worthwhile journey, we will not rest until we reach the lofty peak—a gender-responsive framework from the United Nations Convention on Climate Change (UNFCCC) in 2015.
In 2014, a vast amount of ground was covered as we continued to scale upwards. We've generated knowledge on a range of topics; we've toiled over finance mechanisms for environment and gender; and we've brought gender considerations from the policy level to implementation for on-the-ground action. We invested in enhancing alliances and strategies—from the Global Gender and Climate Alliance (GGCA), to the United Nations organization dedicated to women and gender equality, UNWomen, to the United States Agency for International Development (USAID), the Government of Peru, and many, many others, to build the capacity of delegates to international conventions, as well as on-the-ground-implementers, to close knowledge gaps, and to promote the advancement of women and enhance gender equality throughout environmental sectors.
Over the past year, GGO moved forward in addressing and closing information gaps and empowering both policy makers and practitioners at various levels with necessary gender-sensitive data. In coordination with key partners, we held workshops and knowledge-sharing sessions on gender and energy, Reducing Emissions from Deforestation and Forest Degradation (REDD+), mitigation, adaptation, and climate finance mechanisms.
Throughout 2014, we strove to open space for stakeholders to not only understand the value of the linkages between gender and the environment, but also to provide access to resources, both technical and financial, at the national level. GGO participated in collaborative processes for advancing gender equality within environmental finance mechanisms by supporting development and enhancement of gender policies and gender action plans.
At GGO, we are honored to have a presence and support outcomes at major international fora. In the past year, we engaged with the Convention on Biological Diversity (CBD); the United Nations Climate Summit; the Global Environment Facility (GEF); the United Nations Convention to Combat Desertification (UNCCD); the IUCN World Parks Congress; and the UNFCCC, just to name a few. Having the opportunity to work at the international level is rewarding; yet we believe that we must focus on both policy and implementation. In 2014, GGO took our policies, practices, and knowledge to the ground level, assisting those working on mainstreaming gender considerations into everyday practice. Our work in the field allowed us to "practice what we preach", including development of an evidence-based data set from the Amazon, defining enhanced knowledge of biodiversity when women are engaged in field research; in Cuba and Mozambique we facilitated the implementation of nationally-recognized Climate Change Gender Action Plans, and coordinated Peru's commitment to develop a Climate Change Gender Action Plan (ccGAP).
The UNFCCC COP in Lima, Peru, this past December was the perfect time for a "pulse check" as we continue to gain traction on the summit. The power of different groups uniting to protect and fight for a common cause was evident. Also crystalized was the fact that the road to maintaining gender equality and empowerment requires not only willingness, but strong support from everyone involved—countries, negotiators, scientists, policymakers. All must work together because just one lone dissident voice could hold the process hostage and send all of our hard work spinning off course.
As we enter into 2015, GGO is rapidly approaching the final summit, moving upwards and pushing onward toward a gender responsive framework from the UNFCCC. Gender equality and women's empowerment is an asset, translating into more effective and efficient initiatives within the environment sector and beyond. However, this can only occur if rights and equality are fully embraced and understood as a benefit for all. In the coming year, we hope to deliver more tangible proof for this—we are endeavoring to create a suite of technical and scientific case studies to add to our ever-growing Knowledge Center. This will provide both policy-makers and practitioners the knowledge needed to make smart, evidence-based, gender-sensitive decisions. Additionally, we are expanding our Environment and Gender Index (EGI) by creating and consolidating more databases, offering governments data to make wiser decisions regarding the linkages between gender and environment.
There are only 11 more months left to reach the peak. This December, the UNFCCC Framework will be decided in Paris. GGO is excited and hopeful for what challenges and opportunities 2015 will bring. Our office continues to grow—we are now one of the largest gender teams in the world, comprised of 14 staff located across the globe with particular expertise on gender and the environment. However, like any challenging task, this one cannot be accomplished without cooperation—steadfast collaboration, synergies and teamwork. For that, we look to you, our allies in this journey, for continued inspiration toward a sustainable and equitable world.
To stay on top of IUCN GGO's 2015 journey to "reach the peak," please visit the IUCN GGO website and follow us on Twitter.


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Frozen is a musical with music and lyrics by Kristen Anderson-Lopez and Robert Lopez, and book by Jennifer Lee, based on the 2013 film of the same nameFrozen is a musical with music and lyrics by Kristen Anderson-Lopez and Robert Lopez, and book by Jennifer Lee, based on the 2013 film of the same name. The story centers on the relationship between two sisters who are princesses, Elsa and Anna. Elsa has magical powers to freeze objects and people, which she does not know how to control. After inheriting the throne, Elsa flees, inadvertently causes the kingdom to become frozen in an eternal winter, and nearly kills her sister. She must sacrifice and show true love to save the day. Produced by Disney Theatrical Productions, the musical had a tryout at the Buell Theatre in Denver, Colorado in August 2017 and premiered on Broadway in March 2018 at the St. James Theatre to mixed reviews. Due to the COVID-19 pandemic, Frozen suspended performances on March 11, 2020, after 26 previews and 825 regular performances; Disney has announced that the show will not reopen. A U.S. tour began in November 2019 but was also suspended in March 2020.
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NT: Residents talk disc-golf & parks
Mon, Nov 11th 2019 08:40 am
By Benjamin Joe
Tribune Editor
The City of North Tonawanda Common Council convened with Mayor Arthur Pappas to hold a regular meeting right before Election Day. Officials encouraged residents to vote, and residents took time to hold elected officials accountable for different issues in the city.
However, one of the issues that was not looked at was the budget, which was submitted to the council by the mayor late in October.
"We tabled it, because we have a lot of residents still reaching out to us," Alderman-at-Large Robert Peccaro said. "We're working with those residents to make the changes that are needed, but the bottom line is we will have it done by the deadline."
Instead, Pinewoods Park, and the renovation of some heavily wooded areas with it, was the subject on many residents' minds.
"I used to live right next to Pinewoods Park for a long time," said Mary Kate Fonzi, resident and former chair of the environmental committee, a mayoral advisory panel now defunct. "I have been getting calls because of my history there. … I would like to start with you guys in finding out about this (disc) golf thing that's happening in the park and what the plan is."
"Back in January, we were approached by some disc-golfing enthusiasts in regard to some of the issues we've been having with the (disc) golf course," said Alex Domaradzki, director of the North Tonawanda department of youth, recreation, parks and seniors. "Generally, people play forwards and then come back playing backwards. People going through the front nine are running into people playing in the backline.
"A couple of gentlemen approached us in regards to looking to revamp the course and add an additional nine holes. We talked about some things. … They provided a design to expand the course."
Disc golf is a sport in which a frisbee is thrown toward different baskets, which act as "holes" in a traditional golf competition. Score is kept by adding points to each throw. The player with the least points wins.
Fonzi took issue with the clearing of brush and dead trees within the course. She said migratory birds would be affected by these actions.
"I'm not saying this is good, bad or otherwise; if you like this game, then it's good. If you're into eco-systems and maintaining natural habitat, it's very bad," she said.
Domaradzki said the dead trees and brush would not be taken out of the park.
"Nothing was taken out," he said.
"It's not going to encourage any kind of wildlife, and someone walking with their dog and going with their kids to look at mushrooms on trees is not going to really be able to do that in an area with frisbee baskets or whatever these are," Fonzi said.
Other residents, disc golfers and non-disc golfers, came to the defense of Domaradzki.
"Just to offer support of the disc-golf course in Pinewoods Park," said one player. "It's going to bring more people into the park. It's pretty low maintenance."
A letter about rats in parts of North Tonawanda was cited by a resident who said she's seen people feeding peanuts to wild-life in the area.
"I have personally not seen any rats, but I've seen people feeding the animals, feeding peanuts," she said. "There's a child in the family who is severely allergic, could kill him if he eats these peanuts. … In this letter it says the City of North Tonawanda can't do anything about these (rats) on private property. Do you know why?"
"I received a few complaints, in three areas," Alderman-at-Large Austin Tylec said. "It's tough for the city. We're not exterminators, but we can at least help educate the neighborhood. So, like you're saying, if people are feeding rats like they're birds, that's a problem."
Tylec said the letter was mailed out to residents to let them know of the problem and give a few tips of how to lessen it. For instance, covering up food trash, and not letting garbage pile up. Tylec said he would meet with the resident later.
"Thank you for bringing that to our attention," Third Ward Alderman and Common Council President Eric Zadzilka said.
At the end of the meeting, officials took time to address the coming election.
"It's very, very important to vote," Second Ward Alderman Donna Braun said. "I've walked door to door for a while and a lot of people said, 'Oh, my vote doesn't count.' But in our little city, it counts. Please get out there and cast your vote. And I really thank people who have come in to share what's going on in Pinewoods."
"As tomorrow is Election Day, be sure to get out there and vote," City Clerk Matt Parrish said. "I would just like to thank – regardless of what ends up happening tomorrow – all of the council, as well as Luke (Brown, city attorney) and the mayor for providing me this opportunity for this year. Not everybody is able to ever sit up here and do this, and I just greatly appreciate it, and I just hope I can continue this for another four years. So, get out and vote and thank you all."
NFP Tribune


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Q: Relational table data read on Vue with Laravel I have USER & ROLE Table
I want to show the role of that particular user on his datatable which is in Vue.
All the related codes are given on those links.
Thanks in Advance.
PLEASE MENTION IF YOU KNOW ABOUT ANY VIDEOS/TUTORIALS ON THIS TOPIC
Vue Code link: https://notepad.pw/code/nqxo2q43
Roles Table: https://notepad.pw/code/n3zw1m9jh
Users Table: https://notepad.pw/code/5yrleots
Role Model:  https://notepad.pw/code/o853sl6fv
User Model:  https://notepad.pw/code/f00vu7m1
Role Controller: https://notepad.pw/code/w773twp2p
User Controller: https://notepad.pw/code/4vzarmyk

redpajama_set_name: RedPajamaStackExchange


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ONE MusicFest Ticket Giveaway: Win by Tweeting Artist's Lyrics
Redferns via Getty Images
Atlanta's ONE MusicFest promises to be a final farewell to summer not to be missed and The BoomBox is offering five lucky winners the chance to score a pair of tickets to the event.
Kicking off on Sept. 1, the festival will take place at Atlanta's historic 4th Ward …
Fountain of Youth Faces: 20 Rappers and Singers With Adolescent Looks
No one would have guessed Nas would steal the summer, but the veteran rapper has it "on smash," as he recently released his 10th studio album, Life Is Good, last month. On the effort, he unveils his personal stories about divorce and also the hardships of being a single father rais…
Natelege Whaley
MC Lyte, Essence Music Festival 2012: Rapper Talks Hip Hop Sisters, Says Kanye West 'Lost …
MC Lyte keeps adding to her legacy beyond rap music, but everything she has a hand in incorporates the hip-hop culture as a whole.
On Saturday afternoon (July 7), the rap pioneer performed at the Essence Music Festival's block party in New Orleans' Champions Square...
Nadine Graham
Essence Black Women in Music 2012: Kelly Rowland Honored, Eve Joins
Kelly Rowland attended the 3rd annual Essence Black Women in Music event, presented by the Lincoln MKX Crossover, Wednesday night (Feb. 8) in Hollywood and was honored for her achievements in the music industry alongside record label veteran Sylvia Rhone...
Georgette Cline
KRS-One: Connie Chung's Harsh Words, LL Cool J's Disobedience & Retirement
The truth is KRS-One has always existed in extremes. The celebrated Bronx, N.Y., MC evolved from giving birth to the controversial rap genre known as gangsta rap to dropping a politically conscious classic. He was leader of the influential hip-hop group Boogie Down Productions, who crafted their lan…
Keith Murphy
MC Lyte Weighs In on Lil' Kim, Nicki Minaj Beef
As the beef between Lil' Kim and Nicki Minaj rages on, hip-hop pioneer MC Lyte is weighing in on the situation.
Lyte, who is known as one of first female rappers to put female emcee's on the map, sees no problem in the disagreement between the two which has spilled from Twitter to Kim'…
Latifah Muhammad
MC Lyte Celebrates 'Word Revolution' With Grammy Foundation
The Grammy Foundation honored the hip-hop genre with its special event Word Revolution: A Celebration of The Evolution of Hip-Hop in Los Angeles on Thursday (Feb. 10). The showcase, held at the Wilshire Ebell Theater, included performances and appearances from past Grammy winners and hip-hop pioneer…
Ladies First: 10 Old-School Videos Feat. Female Rappers
If Nicki Minaj is the only female rapper on your radar, then Houston, we have a problem. Sure, the animated rhymer has saturated videos alongside Diddy, DJ Khaled and Trey Songz as of late, but a slew of femcees commanded the spotlight in clips way before she donned an orange wig...
Name That Tune: Songs Notorious for Their Use of Sampling
Once controversial, the practice of sampling is now generally regarded as a viable artistic method of production and a mostly legitimate commercial endeavor. Good public reception of a sample-use often depends on a combination of factors including what is sampled, who is sampled, and how that sample…
Will Justice
Toure's Top Five Female MCs
Let's hear it for the ladies this week as Toure lists through his Top 5 female MCs of all time. Using flow, voice, lyrics and catalog as the determining factors, Fuse's resident hip-hop aficionado digs deep into the history of female rapping to bring you the five women he likes to listen t…


I went to a training class this week during which a guest speaker used the word taradiddle. No one in the crowd of thirty or so had heard this word before, including me, and I thought perhaps the speaker had made it up. Turns out it is a legitimate word. It's been around since the late 18th century, in fact. Taradiddle is a fancy word for a lie or fabrication. In more modern times, it has also taken on the meaning of nonsense, not unlike poppycock and balderdash, two equally unusual words that mean the same thing. Poppycock has a Dutch origin and literally means "doll excrement" (not unlike our colorful American word for nonsense derived from bull excrement, which has only been around since 1915). No one seems to know for certain where balderdash originates from. Though it sounds British like most of these terms, it also may have a Dutch origin (balderen = to roar). One has to wonder why the Dutch have so many words for nonsense. I'd like to make up a new one, a portmanteau, because it has a nice ring to it: poppybalderdiddle. Lets see how many years it takes that to get in the dictionary.
At work, we put products in quarantine when they are removed from sale for safety reasons. The word "quarantine" means "about forty," quarante being the French word for forty. Forty days was the amount of time Christ removed himself from society to fast in the desert. It was also the legal period of time a widow had in which to receive her dower and remain in her husband's house, and the amount of time a ship that carried diseased passengers had to wait before it would be allowed to disembark. So now any period of isolation or forced removal is called a quarantine, whether close to forty days or not.
I love rye bread, but I've never tried pumpernickel. I wonder where that odd name came from?
Now I must warn you that some dictionaries confirm the following etymology, and some don't. I think it's a little too . . . full of hot air . . . for the stuffy Oxford English Dictionary. The bread's name derives from its reputation for being difficult to digest. "Pumpen" is old German slang for being flatulent, and "nickel" is a reference to the devil. Pumpernickel would therefore translate as "the devil's flatulence." I don't think I want to try it now . . .
The bread, which gets its dark color from a chemical reaction and long baking period, was once a staple of peasants. In one folk tale, Napoleon was given some and declared that he wouldn't feed it to his horse. This was probably a good thing, as horse flatulence is no doubt worse than the devil's, and Napoleon was at an unfortunate height . . .
Here's a shocker: the word barbecue originally had nothing to do with food.
Spelled many different ways since 1700, it is of both Spanish and French origin. It refers to a framework of sticks that people slept on to be up off the ground, not something that you slap steak onto. That connotation came along in the late nineteenth century, when fish and other food "slept" on a barbecue as they were being cooked. The modern spelling and pronunciation may derive from the French phrase barbe a queue, which means "beard to tail" and has nothing at all to do with the word barbecue.
In the mid 1970s, the Australians shortened the word to barbie, and the movie Crocodile Dundee helped bring the shortened form to America.
Every state has a motto. Some are in English, many are in Latin, and one is in Greek (California's "Eureka," or "I found it"). Oddly enough, Maryland's is in Italian ("Fatti maschii, parole femine" for "strong deeds, gentle words"). The word "motto" itself comes from Italian, probably via French, and refers to a clever, witty saying. Connecticut's motto is a bit cryptic, the Latin phrase "qui transtulit sustinet," or "he who transplanted still sustains." It is a reference to God watching over the colonists after they uprooted from their native land, and may have had its inspiration in the vines of Psalm 80. Only four of the state mottoes reference God (Arizona, Colorado, Kentucky and Connecticut). Curiously, the United States itself had no official motto until 1956's "In God We Trust," signed into law by President Eisenhower. The unofficial motto up until that time was "e pluribus unum," or one (nation) from many (states).
Three states have two mottoes: South Carolina, North Dakota and Kentucky. The Latin phrase uttered by John Wilkes Booth after he shot Lincoln, "sic semper tyrannis" (thus always to tyrants) is the state motto of Virginia. Seven states have one-word mottoes, including our neighbors, Rhode Island ("hope") and New York ("excelsior" or upward), and one motto was a song (Kentucky's "United we stand, divided we fall").
Ohio had no state motto for almost a hundred years, until a nine-year-old boy led a three-year campaign for the only state motto that directly quotes Scripture, "with God, all things are possible" (Matthew 19:26), adopted in 1959.
When something causes or brings about something else, we say it precipitates the latter. However, when it rains, we also term it precipitation. What is the connection here?
Precipitate comes from a Latin root that means to fall or hasten. There is a sense of suddenness, force or severity. We can see from this why rain is termed precipitation, as rain usually has a sense of suddenness about it and seems to fall from the sky with intensity (there is also a connection here to the word precipice). As for the "bringing about" meaning, this comes from the same sense of suddenness, but without the falling connotation. If my calling the boss a moron precipitates my getting fired, there is the implication that my action hastened along the end result. And no, I'm not calling my boss a moron. Bad example. I hope he doesn't read this.
Speaking of rain, why do we sometimes say it's "raining cats and dogs?" According to British linguist Gary Martin, it likely originated in a poem of Jonathan Swift's (he of Gulliver's Travels), wherein he describes rain so heavy that it washed drowned cats and dogs down the street. This is an allusion to the poor sanitation practices of the time, as Swift often criticized London society. In other words, the filthy street conditions precipitated the precipitation of felines and canines.
Were you ever certain that a word was pronounced or spelled a certain way, only to find out, with great surprise and after many years of error, that you were wrong all along? Three such words come to mind for me. The word barbiturate does indeed have a second "r" in it. Ever since I first heard the word in the early seventies, I was sure it was "barbituate." Another word with a troublesome "r" that only recently enlightened me is infraction. An infraction is an offense that you might get a ticket for, like a traffic violation. However, people who have heart attacks do not have "myocardial infractions," as I always thought. The correct term is "myocardial infarction." Yes, it sounds funny to those of us not in the medical field, and it is totally unrelated to the word infraction. Lastly, when you are thankful for something you are grateful, not greatful. While greatful would seem to make more sense, there is actually an obsolete word, grate, that means pleasing or acceptable, which is where grateful comes from.
Did any of those words surprise you, or were they just my special stumbling blocks? What are yours?


This PowerPoint VBA macro toggles visibility of grid-lines.
This statement tells PowerPoint that following any code will apply to the Application.
The Application property returns the Application object that represents Microsoft PowerPoint application.
The 4th line toggles the Application.DisplayGridLines property.
The Application.DisplayGridLines property determines whether to display grid-lines in PowerPoint.


From the Austin Reed Signature line comes this khaki-colored soft twill suit. It can be difficult to reconcile a businesslike attitude with a linen or seersucker suit, but this cotton-linen blend in a serious brown color makes a strong entry. An impressive two button, notched lapel option with a traditional, relaxed fit, this suit is available online now.
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Godspeed You! Black Emperor "Anthem for No State, Pt. III"
Godspeed You! Black Emperor recently previewed their next LP Luciferian Towers with "Undoing a Luciferian Towers," and now they've unveiled another album cut.
This time, they've shared "Anthem for No State, Pt. III," which serves as the record's closing track. A previously shared statement about the final movement reads:
kanada, emptied of its minerals and dirty oil. emptied of its trees and water. a crippled thing, drowning in a puddle, covered in ants. the ocean doesn't give a shit because it knows it's dying too.
So, you could say the album doesn't end on a particularly hopeful note.
Listen to "Anthem for No State, Pt. III" here via The Quietus.
IMPROV & AVANT-GARDE
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This short film, "From a Sheet of Paper to the Sky", grew out of research that I conducted for an essay of the same title, written for the catalogue accompanying the Paul Nash exhibition at Tate Britain (October 2016 to March 2017). In that essay, I argued against the traditional art historical tendency to review an artist's work in different media separately, and instead proposed that a consideration of Paul Nash's painting alongside his three-dimensional and textile designs, his printmaking, and photography, resulted in a fuller understanding of both the conceptual underpinnings and the recurring visual motifs in Nash's work.
During the course of the research, I amassed a large number of images of his work—from catalogues, archives, and public and private collections—which, when sorted chronologically rather than according to material, yielded new insight into Nash's oeuvre; for instance, disproving the assumption that an artist's work in design is necessarily derivative of their painting.1 Instead, such analysis showed that work executed outside the sphere of "fine art" might pre-empt and direct work executed in Nash's "primary" medium of painting. In parallel, I looked among Nash's writings for evidence to support this reading of him as an "intermedial" artist, and found much to substantiate my hypothesis.
Concurrently, I was reading a collection of essays published last year on the nature of documentary film in contemporary visual culture. In their introduction, the editors define documentary "not as a category or genre [. . .] but as a critical method",6 and identify a present-day need to "interrogate the processes by which we transform lived experience into meaning through representational practices."7 The authors' texts raise questions as to what may constitute "a stable and proper document", the possibility of non-linear temporal progression in visual culture, and the ethical relations between object and subject.8 9 10 Given the material I wanted to present, and with these methodological approaches in mind, I wanted to experiment, in a modest way, with a different way to communicate ideas about an artist's work. I was aiming for a simplified presentation of Nash's work outside the clamour and constraint of the exhibition or book, in a format which would allow for the examination of a greater number and type of works, for different perspectives, and for easier juxtapositions: enlarged details alongside architectural mises en scène.
Inga Fraser is a curator, writer, and art historian based in London. Previously Assistant Curator of Modern British Art at Tate, she is presently undertaking an AHRC-funded collaborative doctoral studentship with Tate and the Royal College of Art, researching artists' engagement with film in Britain in the first half of the twentieth-century.
Catalogues including Alexander Postan, The Complete Graphic Work of Paul Nash (London: Secker & Warburg, 1973); Susan Lambert, Paul Nash as Designer (London: Victoria and Albert Museum, 1975); Andrew Causey, Paul Nash (Oxford: Clarendon Press, 1980). See "Select Bibliography", in Dr Emma Chambers (ed.), Paul Nash (London: Tate Publishing, 2016), 181, for further list. Archives at the Tate include TGA 769 Writings, artwork, correspondence, photographs, and ephemera relating to Paul Nash; TGA 7050 Correspondence and papers of Paul Nash and his wife Margaret; TGA 7127 Miscellaneous papers of Paul Nash; TGA 8313 Letters and papers of Paul Nash; TGA 8611 Artwork and reproductions by Paul Nash. Other public collections include the Prints, Drawings & Paintings Collection at the Victoria and Albert Museum.
Some of which also appear in Andrew Causey's Paul Nash: Writings on Art (Oxford: Oxford University Press, 2000).
See Note 1 for details.
For instance, the chrome and glass bathroom that Nash designed and was built for the dancer Tilly Losch, the wife of Edward James, relates to earlier paintings such as Lares (1929–30), but would have been prohibitively expensive to reconstruct in the context of this exhibition. It was reconstructed in 1979 by the architect Julian Feary for an exhibition on design in the 1930s at the Hayward Gallery and it is from that reconstruction that the colour slide images in the film are taken.
All but one of the readings, an excerpt from an article in Architectural Review, are from Nash's words. The article in Architectural Review (February 1944: 2–8) is credited to "the editor", and titled "Exterior Furnishing or Sharawagdi: The Art of Making Urban Landscape". The article was illustrated with photographs taken by Nash of benches by the sea in Swanage and he was sent a transcript of the text, which is now among his papers in the Tate Archive. All the works depicted are by Nash, excepting the portrait and studio photographs, which include those by Helen Muspratt, Francis Bruguière, and Tom Stuttard, and the colour photograph of the Hayward Gallery reconstruction of Nash's bathroom design, which was taken by the architect on the project, Julian Feary. The film excerpt is Jill Craigie's Out of Chaos (1944).
Erika Balsom and Hila Peleg, "Introduction: The Documentary Attitude", in Erika Balsom and Hila Peleg (eds), Documentary Across Disciplines (Cambridge, MA: MIT Press, 2016), 18.
Balsom and Peleg, "Introduction", 15.
Christopher Pinney, "Bruises and Blushes: Photography 'Beyond' Anthropology", in Erika Balsom and Hila Peleg (eds), Documentary Across Disciplines (Cambridge, MA: MIT Press, 2016), 22.
See Ariella Azoulay, "Photography is Not Served: The Family of Man and The Human Condition", in Erika Balsom and Hila Peleg (eds), Documentary Across Disciplines (Cambridge, MA: MIT Press, 2016), 110–41.
See, for instance, essays by Sylvère Lotringer and Sohrab Mohebbi, in Erika Balsom and Hila Peleg (eds), Documentary Across Disciplines (Cambridge, MA: MIT Press, 2016), 236–50 and 280–93 respectively.
Christa Blümlinger, 'Reading Between the Im ages', in Erika Balsom and Hila Peleg (eds), Documentary Across Disciplines (Cambridge, MA: MIT Press, 2016), 178.
Paul Nash: An Exhibition of Applied Design 1908–1942 (London: CEMA, 1943), 3–4.
See for instance Nash's interest in the writings of Sir James George Frazer (1854–1941) and Sir Thomas Browne (1605–1682).
Paul Nash, [unpublished text on pattern]. Tate Library and Archive: The Papers of Paul Nash. TGA 7050.3(X), 3.


Lahore: Governor Punjab Ch Muhammad Sarwar has resigned after differences with PM Nawaz Sharif .He was appointed Governor Punjab in August 2013 and had taken oath after quitting British Nationality vowing to serve the nation.
The PML-N led Government remained under fire due to this decision as critics lamented that Nawaz Sharif had found no suitable person in Pakistan for this prestigious office .
Ch Sarwar time to time proved himself a strong opposition within the government that always annoyed the ruling party.His last critics on the failure of the government as US president did not visit Pakistan and left the region after visiting the neighbor country India for two days.


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Nine things to do in Pamplona
Pamplona is the capital of the Spanish province of Navarra and runs to the south of the border with France. The region is located between The Basque Country and Aragon. The city has something for everyone: whether you are visiting to take part in the thrill of the San Fermin festival, stop on your pilgrimage to Santiago or want to see some of the best restaurants and bars, here is a list with things you shouldn't miss out on when you visit the city.
Visit Casco Viejo and the Plaza del Castillo
Casco Viejo is a jumble of narrow alleys and pleasant streets. The heart of the city and one of the essential sights in Pamplona. The main square in the city centre is the Plaza del Castillo. Plaza del Castillo is the centre of the historic centre and is full of cosy restaurants and bars around. As soon as the sun shows its first rays of sunshine, the terraces are quickly ample. Are you a fan of speciality beers? Then go to the Napargar Cervecería. They have twenty different beers on tap here – many from local breweries.
Have fun at the craziest festival in Spain
Celebration of the San Fermin festival in traditional white and red dress with a red tie.
The San Fermin festival, also known as 'The Running of the Bulls', is one of the biggest and craziest events in Spain, where participants run through the streets of the city alongside the bulls. In addition to the bull run, there are also parties, dances, market stalls, and there is traditional music. This festival takes place every year in July.
In 2019 the festival will open on July 6, after which for a week – until July 14 – bulls will run through the streets of Pamplona several times a day.
Bull running is always deadly for the animals, and San Fermín is a much talked about the festival. Whether you agree with this tradition or not, you are travelling, and it is always good to dive into local folklore. However?
Walk to the Citadel: Iruñeko zitadela
Pamplona is a medieval city and the time to defend itself against possible attacks, a five-kilometre wall was built around the city. A massive fortress, with the Citadel Iruñeko zitadela as its most crucial point. This enormous structure is located southwest of the historic centre and is an essential structure in the city. The city walls of Pamplona can be seen in many places in the city and in particular the entrance gates, such as El Portal Francia is a picture. The entrance gates can be found on all sides of the town. The fortress is also a beautiful place to relax because it is located just outside the hectic pace of the city.
Pamplona with the Citadel in foreground
A journey through time: the historical sights of Pamplona
Medieval city walls surround the old town of Pamplona and visitors can read all about it at the Interpretation Center. Inside, travellers can explore the ancient Citadel, which was built in 1571 by Philip II of Spain. Other historic sites include Santa Maria Cathedral and Real Pamplona Church and the Church of Saint Lawrence, built initially as a church fort in the 14th century.
Stroll through the historic centre of Pamplona
Like other Spanish cities, Pamplona also has a city centre where the lives of the local population take place. It is the place where young and old come together. In Pamplona, the historic centre of the city – just like in Bilbao – is called Casco Viejo. Casco Viejo is by far the most delightful neighbourhood in the city, and especially during the weekend, it looks like it's a holiday. Pubs and terraces are full, the wine and beer flow through, and it is beautiful and cosy everywhere you look. The historic centre consists of narrow alleys where you can get lost with ease. But also from beautiful, colourful houses and shops, squares, monuments and churches. The centre of Pamplona is compact and therefore, easy to explore on foot. You will also find the Catholic Church Iglesia San Nicolás and the Santa Maria la Real de Pamplona Cathedral in the old centre. Due to the compactness of the city, you can get an excellent picture in one full day.
Aerial photo of medieval Pamplona
Take a look at Plaza de Toros
If you call the city of Pamplona, many people will soon think of the controversial bullfighting. Although this happens in several Spanish cities and regions, Pamplona is one of the cities with the largest arenas and the much-discussed festival Las Fiestas de San San Fermin. It is therefore advisable to visit the Arena of Pamplona, Plaza de Toros. Without bullfights taking the place of course. Every day of the week you can do a tour for 6 Euro per person, and you will be told everything about the tradition and the festival using an audio guide. You can stand in the middle of the arena and take a look at the stables. I recommend doing this in Pamplona.
Eating the tastiest pinchos
Just as in the Basque Country – Bilbao and San Sebastian, Pamplona is all about good food. And especially for the tastiest pinchos (in the Basque country people write pintxos). Pinchos are often compared to tapas but are just that little bit different. A pincho is a small snack that always consists of a piece of baguette with toppings on it. It can be anything. From fish to small hamburgers and from meat products to grilled vegetables, but also croquettes are often eaten. In Casco Viejo, you will find dozens of pinchos bars where one pincho usually costs between € 1.50 and € 3. The beautiful thing about eating pinchos is that you can order one or two pinchos in every bar – with a drink – and then continue hopping to the next bar.
The Navarre region is definitely worth a road trip!
Pamplona is the capital of what was formerly known as the kingdom of Navarre, now called the Navarre region. With the Pyrenees in the north, this area has a rich history and is home to many small historic towns. It also houses numerous green valleys, rivers and forests, as well as three nature parks – the Bertiz nature park, the Urbasa-Andia nature park and the Bardenas Reales nature park.
Ujue in Navarra
Have fun in beautiful museums
Pamplona is perhaps quite small, but it has a large number of fascinating museums. One of the best is the Museo de Navarra, with both archaeological and artistic collections that exhibit prehistoric pieces up to the 20th century. Other museums in the Museum of the University of Navarra and the Cathedral Museum.
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In my desire to have a work free holiday I had forgotten rule number one of Getting Things Done: get it out of your head. By forcing myself to do nothing work-related, I hadn't done anything with the random thoughts that occur on a daily basis. So by focussing on not working I had basically forced my head to keep churning on those same couple of thoughts over and over again because I didn't want to forget them once my vacation was over.
So today I went to my favorite coffee bar with a blank Field Notes and a good pen and wrote down everything that was on my mind. Five pages later I had dozens of ideas, thoughts and tasks written down. I won't act on them, hell, I'm not even going to process them. But at least now they're written down in an unordered list and I can forget about them until next week.
That feeling of stress? Gone.
Vacation doesn't mean ignoring work related thoughts. It means writing them down and deferring them so you can focus on something else. Or nothing.


From the beginning of the Panama Railroad's history, to its offices have been delegated unique and unusual activities, perhaps none so strange as the enforcement of law in those early days of lawlessness when New Granada was too weak and unstable to safeguard the property and maintain order. Full power was given to the railroad by the government, and the railroad officials became the recognized police of the Isthmus. That they were successful along this line was due to the fact that they employed an armed guard of forty men who were placed under the command of a Texas Ranger, Ran Runnels, who was famous in his day for daring and fierce exploits in the cause of order, and on the Isthmus he became a terror to a group of outlaws who infested the place.
"The casual observer would not mark anything very formidable in the delicate organization of the bold Ran. He is of short stature and of slightly-built frame. His hand is small and looks better suited for a lady's kid glove than to handle a bowie knife or revolver.
"His boyish, well-combed head and delicate features indicate little of the daring spirit of the man, but there is a close resolute pressure of the lips, a commanding glance of the eye, a sinewy wiriness of the limbs, and an activity of movement, all of which are in character with his bold determination and lively energies.
"His guard of forty are not very impressive in appearance. A military martinet might object to such a loose assortment of bravos of all colors, heights, and varieties of dress. A bare-footed, coatless, harum-scarum looking set they are, and might easier pass for the forty thieves than that of honest guards. However, with Ran Runnels at their head, they have cleared the isthmus of robbers and kept thousands of unruly laborers in wholesome subjection.
"Whipping, imprisonment, and shooting down in an emergency, have been liberally inflicted in the exercise of the powers delegated by the Governor of New Granada to the Company which has the power of life and death on the Isthmus, without appeal."


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The leaky bucket of media credibility
Helen Zille |
Helen Zille analyses the TimesLive report on her family's supposed water usage at Leeuwenhof Estate
UNSPUN
The central paradox of the age of connectivity is that, despite the ceaseless bombardment of information and opinions, truth and facts are becoming increasingly elusive.
This should provide a niche market for print journalism. While fake news and distortions tend to dominate social media, print has an opportunity to enable readers to get closer to the truth by telling the story in all its complexity.
Some quality newspapers have recognised this niche, which is why they are surviving -- and even growing -- in a dying industry.
Far too many, however, do the opposite, either driving a transparent agenda, or merely attaching a megaphone to whatever happens to be trending on social media.
The upside of connectivity, however, is that readers can challenge misrepresentation. They can also follow particular journalists instead of buying newspapers. Over time, one gets to know which journalists try to stay true to the facts and their context. They earn the priceless commodity called credibility.
At the other end of the spectrum, one soon learns which journalists are driven by agendas, ranging from personal grudges to political bias. This has become so commonplace, that it is time to call it out where it occurs.
Which brings me to the subject of this article. It is the first in an occasional series that will try to get closer to the truth when facts are misrepresented, manipulated or egregiously distorted in the media.
This first one focuses on water usage at Leeuwenhof Estate, a property owned by the provincial government, on which stands a Manor House which is also a national monument in which successive Premiers have lived for the duration of their tenure.
During the early hours of Friday 15 September, I realised that water usage on the estate had become an "issue" when I connected to the Wi-Fi in the departure hall of Dubai airport during a two-hour wait-in-transit. I found a WhatsApp from a colleague asking me to read an online report on TimesLive to which, he said, it was essential to respond, before the radio breakfast shows opened. I read the article in amazement.
The headline read: "Parched Cape Taxpayers Fork out for Zille's R90,000 Water Purifier".
The key point of the article was that I (and my family) had failed to abide by water restrictions, with the headline insinuating that I was installing a water purifier to avoid water restrictions altogether.
The print version cited "evidence that Zille's family has failed dismally to meet consumption targets set by the City of Cape Town, where she was former mayor."
The online version drew attention to a linked article, emphasising that the City of Cape Town was now under level 5 water restrictions.
Obviously, if this angle were true it would be a strong and relevant story, because I have played a leading role in urging residents in the Western Cape to reduce their water consumption. It would reveal profound hypocrisy on my part, comparable say, to the chair of the AIDS council whose job is to promote safe sex, having unprotected sex with multiple partners.
So how did the journalist, Aphiwe de Klerk who covers provincial politics for The Times, and the sub-editor who wrote the headline, arrive at these conclusions?
From the spin they attached to an answer given by Donald Grant to a question in the provincial parliament in his capacity as provincial Minister of Public Works, about water usage at the manor house at Leeuwenhof.
On the basis of Grant's answer, Aphiwe de Klerk concluded "Zille's household used 32 Kl of water during July and 14 Kl in August".
What he failed to mention was that Minister Grant's reply showed that the July reading was merely an "estimate", and not an actual meter reading, while August's figure was an "actual" amount. Estimated water usage is always much higher than actual use -- sometimes more than double -- as illustrated by the difference between the July and August figures. But this crucial "detail" did not suit the spin of the story.
Analysing the house's 2017's water consumption based on five monthly "estimates" and three "actual" meter readings, De Klerk erroneously concludes: "In the year to date, Leeuwenhof residents have used an average of 165 litres of water per day". If this were true, it would indeed be scandalous because level 5 water restrictions limit each person to 87 litres of water per day).
De Klerk arrived at this "conclusion" of the amount of water used per person, on the basis of Minister Grant's answer to the ANC's follow-up question about the number of people living in Leeuwenhof. Grant speculated that the number might be four. So de Klerk divided the sum of the estimated and actual meter readings by the number of days in the year from January till August, and then divided again by four, to arrive at a fictitious conclusion about per capita daily water consumption by Leeuwenhof's residents. It was a classic example of adding 2 and 2 together and reaching 22, which he described as "evidence" of my failure to do what I was urging others to do.
The idea that a water purifier was being introduced so that I could personally "benefit" by evading water restrictions that apply to other residents, was presented as fact in a tendentious headline.
Of course it did not take long for social media to pick up the "line" with posts such as:
"2,8-million liters (sic) of fresh water runs (sic) underneath CT each day – Zille claims it for herself"
And "Helen Zille's private water purifier cost drought-stricken taxpayers a whopping R90,000".
So what are the facts? Firstly, it is impossible to analyse water usage on the basis of the number of people who actually live in Leeuwenhof. Approximately 30 additional people spend their working day on the estate, while the number of people in the manor house itself (to which the answer referred) ranges between six and ten during various times of the working day. They all spend more waking hours there than I do, and everyone, of course, uses the available facilities.
This is nothing new. It was the case under previous ANC administrations and remains that way today. Leeuwenhof is not a private residence. It is a national monument, the property of the state, and requires a significant number of garden, household and maintenance staff to sustain. Most of their services would be required, whether or not Leeuwenhof was used as the Premier's residence.
In fact, when I became Premier, Johann (my husband) and I decided not to move to Leeuwenhof, and it was bluntly pointed out to us that our failure to do so would necessitate additional expenditure from the state, because apart from the upkeep and security of the estate, additional security would have to be provided at my private home.
From the first day we moved into Leeuwenhof, in mid-2009, we have attempted to "green" the estate. There is a huge amount of surface water, even during a drought, that runs off the mountain, into the sea.
Despite the abundant natural water supply, we began to indigenise much of the garden. When we arrived it was all pansies and petunias. Today there is a lot of fynbos and other "water-wise" local flora. The rose gardens are often under water because they are situated at the base of the estate where water run-off dams up.
Apart from the streams, drainage at Leeuwenhof was all but non-existent in 2009, creating significant damage through rising damp, crumbling tiles and walls, and rotting wood. These problems are being rectified by the Department of Public Works in stages, as they try to get to the root cause of the waterlogging and protect the heritage buildings.
One of the solutions is obviously water harvesting. From the start of our tenure (long before the drought set in) we have been trying to get Leeuwenhof off the municipal water grid. There is no need for the estate and its staff to use municipal water while mountain water rushes through the estate, into the sea. When I enquired recently why this process was taking so long, the Ministry of Public Works informed me of the red tape involved: Their answer verbatim was as follows:
"The City of Cape Town's Water By-law of 2010, section 56 provides that 'no person may use or permit to be used any water obtained from a source other than the water supply system of the City for domestic purpose'. 'Domestic purposes' are defined as 'drinking , ablution and culinary purposes excluding toilets and urinals'. It follows therefore that until such time as the By-law is amended, Leeuwenhof cannot be taken off the municipal grid. The Department is in communication with the City about a way of being given approval."
Minister Grant's answer to Parliament last week was the first I had heard of the fact that a water purifier was, at last, being installed. I am not involved in the day-to-day running of the estate, which is done via the Department of Public Works through the estate manager, Mrs Hajirah Mahomed. Once this has happened all the people who live and work on the estate will use surface water, saving a great deal of municipal water.
But the question remains valid: What have we, as a family, personally done to ensure that we cut our water usage just like every other citizen is required to do.
When the water restrictions started, I discussed them with Mrs Mahomed, who immediately swung into action. She organised an official presentation to Leeuwenhof staff, stressing the importance of saving water, and guidance on how to do so.
She arranged for the swimming pool to be covered, to prevent evaporation, and she ensures that municipal water is never used to top-up the pool or to irrigate the garden. Since March there has been no irrigation at all.
Mrs Mahomed initiated the replacement of all washers in taps throughout the estate to ensure there are no drips. She has a vigilant monitoring system that reports and repairs any drip or leakage as soon as it occurs. To assist, smart water meters are being installed. This is a web-based water monitoring system which will determine exactly when and how much water is being used at which water point. This will detect leaks, pipe bursts and over-use immediately.
We wash dishes by hand, even after formal functions, because the dishwasher uses too much water.
Mrs Mahomed also organised bricks to be placed in all the large old cisterns that service the many toilets on the estate, so that they use less water. Obviously a "no flush" policy is complex to manage when there are many people (as well as many guests) using the same toilets. It is far easier to do this within the confines of individual families.
Two large JoJo tanks have been procured, so that we can harvest rainwater to wash laundry. This system is in its final stages, requiring only a pump to ensure the correct pressure required by the industrial washing machine.
The horticulturalist, Ms Yoliswa Sihawula, registered a very old borehole for use through the City of Cape Town, and there is no irrigation at all during winter months.
When I asked Mrs Mahomed about the report on the water purification system, she told me it was being installed in the catchment area at the gate to filter water for drinking purposes -- water that would otherwise run into the sea.
Given the number of people who use potable water at Leeuwenhof every day, this is a positive development.
In discussion with Minister Grant, following his answer to Parliament, I also learnt that apart from the water meter at the house, there are two other water meters on the property. Further follow-up has established that the Department cannot tell exactly which portions of the estate these meters service, but they are doing the necessary investigations to ensure they are closely monitored too.
As for my husband and I, we try to use so little water, that I sometimes get worried about the hygienic and aesthetic consequences. I shower briefly, once every three days, and for the rest wash in the hand basin. I used to wash my hair every day, but now only when I shower, with visibly negative consequences. However, I regard oily hair in a drought to be as much of a status symbol as a dusty car.
So, yes, there is a story here, Aphiwe. It is a story of how we are transforming and reducing water usage at Leeuwenhof, and harvesting water that would otherwise be wasted; if there is any scandal here, it is why it has taken such a long time to navigate all the red tape involved to arrive at this point.
The story is not the one that you, your sub-editor and the ANC sought to tell, and which the on-line outrage manufacturers so quickly picked up for their own purposes. It is not the first time you have spun a story like this, and each time you do, the price you pay is a little bit more of your journalistic credibility.
Flash Briefing: Income grant too risky, warns panel; Experts warn against CCMA's dismissal of unvaccinated employee; Guns


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