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How The Church Lost Its Wives
Posted by Kimberly Nichols ⋅ October 15, 2012 ⋅ Leave a comment
Filed Under Brian Griffith, celibacy in religion, How the Church Lost its Wives, newtopia magazine
For the first thousand years of Roman Church history, most priests were married. Only in 1074 did the church rule that all priests must either throw out their families or lose their jobs. Pope Gregory VII called it a "sundering the commerce between the clergy and women through an eternal anathema."[i]
Naturally, people ask why the church dumped its wives. Why did it turn from opposing divorce to requiring it? At the Council of Nicea in 325, the bishops ruled that any priest who divorced his wife "on pretext of piety" should be kicked out of the church. But in 1074, the church reversed this ruling, and threw out any priest who would NOT dump his family. And since most priests were still married at the time, this was the greatest mass divorce in world history.
The Normal Religious View of Marriage
In first century Palestine, as in the modern Middle East, it was an expected mark of maturity for adults to be married. This was especially true for men acting as leaders, which is why almost all Jewish rabbis, Muslim mullahs, and most Eastern Orthodox priests have been married. In surveying the hundreds of recorded Jewish rabbis living in the first centuries of the Christian era, historian Schalom Ben-Chorin finds only one, a certain Ben-Asai, in 100s AD, who was not married. And this one unmarried rabbi was constantly badgered as to why he avoided the responsibilities of family life. Ben-Asai said his devotion to the scriptures left him no time for a family, but the people of his community were not impressed. Their attitude, Ben-Chorin believes, prevailed among all first century Jews, including the first Christians: "This needs to be kept in mind when we look at Jesus' career … If he scorned marriage, then his opponents among the Pharisees would have reproached him with that, and his disciples would have asked him about this sin of omission." Since no one is recorded asking Jesus any such question, Ben-Chorin feels it probable that Jesus was married like the other rabbis.[ii] If he got married at the usual age of budding adulthood, and later church officials wanted to purge all relations with women from his record, this would give a plausible reason why the gospel accounts omit everything about his life between ages twelve and around thirty. One possibility is that he was married for some time, then his wife died, and later he devoted himself completely to his religious quest.
Later, the Roman Church made it an article of faith that Jesus shunned marriage, which suggests he viewed it as spiritually degrading. But in that case, why did he teach romantic ideals about marriage? Why did he celebrate the wedding at Cana? Was it an alteration of Jesus' teaching to say he taught celibacy? Was he the only rabbi in recorded history to treat marriage as a corruption? If so, why did Paul say, "On the question of celibacy I have no instruction from the Lord"? (I Corinthians 7:25) And why did Paul ask "Have I no right to take a Christian wife about with me, like the rest of the apostles and the Lord's brothers, and Cephas [St. Peter]?" (I Corinthians 9:5)
The Denial of All Hanky-Panky in the Infant Church
In the early church, most clergymen still believed that having wives was a good thing. As Jews expected their rabbis to be married, so most Christians expected it of their priests. Marriage was a school of life, and if a priest wasn't married, people would think there was something wrong with him. As Paul's question (I Corinthians 9:5) suggests, probably all the original apostles were married. But when the early church faced accusations of being a free love cult, the leaders' fear of sexual scandal sometimes grew extreme. In refuting allegations of sexual mixing in church, some clerics began preaching, not just sexual discretion, but complete chastity. These clerics increasingly insisted that virginity was a primary Christian value. John of Patmos claimed a vision from the Lord in which a mere 144,000 souls would be saved from an upcoming Apocalypse, and these would be pure males "who have not defiled themselves with women, for they are virgins …" (Revelation 14:4)
To promote claims of sexual innocence for their church, some scribes or translators of New Testament texts altered the words of scripture. Translation errors like St. Jerome's use of "virgin" for "young woman" reflected a certain agenda, as when Jerome insisted that heroes of the Old Testament like Daniel or Miriam were also celibates, though the book didn't say so. A worse change happened to I Corinthians, to make Paul say "It is a good thing for a man to have nothing to do with a woman …" (7:1–2) The New English Bible's, footnote to this verse says that earlier versions of the text were written as follows (with the later omitted elements in bold): "You [Corinthians] say, 'It is a good thing for a man to have nothing to do with a woman,' but because there is so much immorality, let each man have his own wife, and each woman her own husband."
In the original version, Paul criticized other people for advocating sexual segregation in the church. He urged church members to work as couples, the way he claimed the apostles did. But his defense of families working together seemed to disappear in a puff of smoke with the simple deletion of a phrase. And in its place stood a corrected statement of naked contempt for all women. As St. Jerome then explained, "If it is good not to touch a woman, it is bad to touch one, for there is no opposite of goodness but badness."[iii]
In a holier-than-thou competition for higher church office, growing numbers of bishops began claiming that all contact between men and women was corrupting, and such pollution was especially serious for a priest. With a pious ashamed-to-have-a-penis attitude, Saint Ambrose (d. 397) argued that all priests who loved their wives "pray for others with unclean minds as well as unclean bodies."[iv] Ambrose's disciple Augustine bemoaned that, "Nothing is so powerful in drawing the spirit of man downwards as the caresses of a woman and that physical intercourse which is part of marriage."[v] Ambrose, Jerome, and Augustine all managed to interpret the story in Mark 4 (of the seed which fell on barren ground compared to the seed which fell on fertile ground) to mean that celibates were the good soil, and couples who loved each other were the barren ground.[vi]
In 388, a cleric called Jovian tried to argue that family people were just as spiritual as celibate ones. He asked pro-celibates, "Are you better than Sarah, Susanna, Anna, and many of the holy women and men in the Bible?" But for arguing like that, Pope Siricius threw Jovian out of the church.[vii] Another cleric named Helvidius (also 380s) tried to defend wives and mothers, claiming that Mary was holy as a virgin when she bore Jesus, and equally holy as a wife and mother of additional children after that. Saint Jerome hotly replied that Mary never had sex in her life, and any reference to Jesus' "brothers" and "sisters" (Matthew 13:55–56) had to mean "cousins." Women, Jerome wrote, could only be holy if they "cease to be married women [and] imitate the chastity of virgins within the very intimacy of marriage."[viii] With that understanding of the Bible's "real" message, Jerome left the flesh pots of Rome to live with anti-worldly monks in the Palestinian desert. From there, he wrote that priests who had wives and children were "no longer any different from pigs."[ix]
Augustine was less insulting towards lovers. He was simply perplexed as to what women were created for. Aside from the somewhat lamentable function of reproduction, he saw no benefits to their existence. Later this became the orthodox view of the Roman clergy:
I don't see what sort of help woman was created to provide man with, if one excludes the purpose of procreation. If woman is not given to man for help in bearing children, for what help could she be? To till the earth together? If help were needed for that, man would have been better help for man. The same goes for comfort in solitude. How much more pleasure is it for life and conversation when two friends live together than when man and woman cohabitate.[x]
Still, all was not lost. When Pope Sixtus III (430s) was brought to trial for seducing a nun, he said "Let him who is without sin throw the first stone."[xi]
The Rising Celibate Party
As the Christian community developed, it divided into three main orders, namely a) the lay people, b) the all-male clergy, and c) the celibate "religious." Then, as in the first disciples' arguments over status, arguments arose over which order of Christians ranked highest. At first the lay people were most important, since they chose and supported all church leaders. Later the professional clergy gained state backing as supervisors over the laity. But by early medieval times, the celibate monks emerged as the Christians of highest rank. With their isolation from the world and from sex, they seemed to be holier than either the local clergy (who were still mainly married), or lay families. In both the West and East, higher clerics were increasingly drawn from the ranks of male monks. It was an important change. As Robert Markus explains, "The ascetic take-over [roughly in the time of Pope Gregory the Great (590–604)] signals the end of ancient Christianity."[xii]
In the Greek, Russian, Egyptian, or Ethiopian churches, things remained at roughly this stage down to the present. Most common priests remained married, and the rules of celibacy applied only to monks, nuns, and sometimes higher clergy. For local priests, marriage remained the standard. As Demetrios Constantelos explained of Greek Orthodox tradition, "The fact that the Church has not made an official pronouncement placing celibacy above marriage indicates that the conscience of the Church has accepted marriage as a more courageous state of being."[xiii]
But in the Latin West, the ascetic takeover went one big step further. There, the monastic leaders managed to impose their celibacy on the common priests, forcing them to divorce their wives en masse. And this struggle between celibates and clerical families involved the longest, bitterest struggle in church history. In 1074, after about 700 years of theological warfare, the pro-celibate hierarchy managed to impose a sort of sacramental apartheid between the priesthood and womankind. They not only reserved priestly roles for men alone, but also made the sanctity of priests depend on isolation from females. Since the other churches of Eastern Europe, Asia, or Africa retained marriage for ordinary priests, we have to wonder: why did this great divorce happen only in the West?
The War on Sex in Clerical Families
One of the first efforts to enshrine an anti-family policy came in at the Council of Elvira (about 309), where a majority of bishops called for priests to give up sex with their wives. This ruling came under review at the Council of Nicea in 325, and there the majority of bishops rejected it. Though Bishop Paphnutius of Egypt was a celibate monk himself, he successfully defended marriage as honorable according to all the scriptures. He said the church would commit a great wrong to force separation on married families.[xiv] The Eastern churches upheld this Nicean ruling ever afterward. And this became their most important disagreement with the Roman Church. Because while the Eastern churches continued affirming family life for priests down to the present, many leaders of the Roman Church embarked on a long campaign to ban it as a crime.
We can imagine how clerical families felt as church council after council debated the validity of their marriages for over seven centuries. In 340–41the Synod of Gangra defended married priests and denounced fanatics in the cause of asceticism. The Gangra synod also condemned fanatics for celibacy who called for public boycotts on services by married priests. The Apostolic Constitutions (ca. 380) ruled that any priest who repudiated his wife for the sake of piety should be cast out of the church. But then the councils at Carthage (in 390 and 401) insisted that priests must be pure from pollution and stop having sex with their wives. At a 402 Rome synod, Pope Innocent I tried to annul the marriages of priests. Then the council of Arles in 433 proposed a compromise: priests must continue honoring all commitments to their wives, but eliminate sexual love. In the mid-400s Pope Leo I endorsed this, ordering that "in order to make their carnal marriage a spiritual one, while they may not dismiss their wives, they must however possess them as if they did not possess them …"[xv] If the married priests did not obey, this only confirmed Leo's conviction that the priests' wives were seducing them to impurity. And as if family love was a diabolical plot, Pope Gregory I (d. 604) warned his priests to "love their wives as if they were sisters and beware of them as if they were enemies."[xvi]
By the 500s, the notion that sex was pollution for priests grew dominant among bishops in the Western Church. But most common priests still loved their wives despite all official correction. In 567, the council of Tours threatened to excommunicate any cleric found in bed with his wife. It said: "The Bishop may look upon his wife only as his sister. Wherever he stays, he must always be surrounded by clerics, and his and his wife's dwelling must be separated from one another, so that the clerics in his service never come into contact with the women serving their bishop's wife."[xvii] This was a proposal of sexual segregationmore drastic than any invented in Arabia. The council, however, admitted that if it enforced this rule, the Western Church would lose almost all its priests. Since it wouldn't do to leave the churches empty, the bishops compromised. When they caught a priest loving his wife, the most common penalty was 100 lashes for the wife.[xviii]
How could the church actually catch clerical families having sex in their bedrooms? The council of Toledo in 633 advised watchdogs in the bedroom: "Since the clergy have caused not a little scandal on account of their way of life, the bishops should have witnesses in their rooms, so that all evil suspicions may be removed from the minds of the laity."[xix] Some fanatics for chastity wanted to castrate priests who loved their wives.
In the 700s, St. Boniface wrote to Pope Zachary, requesting help in forcing celibacy on the married priests of Germany. But on checking the scriptures, Zachary said he could see no such instruction from the Lord. Near as he could tell, the scriptures just said that husbands should love and be loyal to their wives, rather than throwing them out in the street. Many church leaders complained that the real problem was "celibates" in the church who furtively had several concubines.
In reporting the endless lapses in priestly continence, most church officials expressed dismay at the clergy's moral depravity. But the Eastern Orthodox clergy upheld traditional family values, and in 867, Patriarch Photius of Constantinople accused the Roman Church of heresy for repeatedly ordering celibacy in church families. For Photius, the Roman Church had succumbed to a Manichaean belief that matter and flesh were evil.[xx] And this was probably the flash point that formally split the Greek and Latin churches in 1054. Because by then, Pope Leo IX was determined to stamp out sex in clerical marriages by any means necessary. His ambassador to Constantinople, Cardinal Humbert, berated the Orthodox leaders, accusing them of sexual depravity: "Young husbands, just now exhausted from carnal lust, serve at the altar. And immediately afterward they again embrace their wives with hands that have been hallowed by the immaculate body of Christ. That is not the mark of true faith, but an invention of Satan!"[xxi] Photius replied that it was sad indeed how forced celibacy resulted in "so many children who do not know their own fathers."[xxii]
Despite all efforts by the celibate party, the drive to stamp out love in church families was still getting nowhere. As Bernard of Clairvaux admitted in the 1100s, "To be always with a woman and not to have intercourse with her is more difficult than to raise the dead. You cannot do the less difficult: Do you think I will believe that you can do what is more difficult?"[xxiii] If this was the case, then either the whole idea of policing clerical bedrooms was futile, or else the priest's wives had to go. Maybe Bernard sympathized with first solution. Because when the Albigensian heretics claimed that God calls his elect to renounce marriage, Bernard thundered back prophetically, "Take from the Church an honorable marriage and an immaculate marriage bed, and do you not fill it with concubinage, incest, homosexuality, and every kind of uncleanness?"[xxiv]
If this war on love in church families was so hard to win, what was the problem it was supposed to solve?
Controlling Church Property through Childlessness?
According to some church historians, the rule of priestly chastity arose to prevent any hereditary dynasties within the church. And Pope Gregory VII (1073–85) did argue that the political divisions and wars of Europe's history happened mainly due to squabbles over inheritance. If the church allowed its clergy to have babies, then the children would fight to own the church as well.
Pope Gregory claimed (contrary to the biblical record) that all the original apostles were celibates, and that all their property was pooled in one commune. And since this commune supposedly had no children, its members were loyal to the movement alone. This, Gregory argued, was the true Christian way, to which his holy monks of Cluny had returned. Now, all local priests must conform to that ideal.[xxv] In that case, all lands and wealth belonging to God's church would remain under one corporate administration, without risk of being subdivided among heirs like landed estates.
If this was the real reason for enforcing celibacy, then why didn't Jews, Muslims and Eastern Orthodox Christians outlaw clerical families? Why was this measure not needed in Islam, Judaism, or Eastern Christianity? Even in the Roman Church, Pope Pelagius II (in 580) arranged to keep control of church wealth without destroying the staff's families. Pelagius simply ruled that no wives or children of priests could inherit any church property. To enforce this, he ordered each priest to make an inventory of all property in his church on taking office, and then account for it on his departure.[xxvi] In the Greek Church, Justinian's Code of the 500s forbade any member of the clergy from giving or selling anything that belonged to the church. So it was possible to block inheritance to clerical families without destroying the families themselves. On the other hand, the rules against privatizing church wealth could still be violated even with all clerical families destroyed. Long after the great divorce of 1074, Pope Boniface VIII (1294–1303) channeled about a fourth of all church income to his extended relatives.[xxvii] His subordinates felt they couldn't protest, due to the supposedly Christian principle of unquestioning obedience to superiors.
If the existence of church families was so irrelevant to managing church wealth, was this really the reason for destroying church families? After all, corruption existed everywhere. And if people were usually corrupt in order to favor their own families, few leaders in world history ever proposed to correct the problem by banning families. But that's just what the Roman Church did. Was it possibly more concerned about eliminating women than controlling property?
Pope Gregory VII wanted his clergy totally loyal to the organization. The church of his dreams was a military-style task force under one commander-in-chief. But the priests who had wives were rooted to their homes. Their devotion to women competed with loyalty to the all-male church.[xxviii] Maybe that competing influence from women was more of a problem in Western Europe than it was in the East.
Finding Strength through Avoiding Strong Western Women
In the old Near East, Jewish rabbis or Muslim mullahs were expected to uphold local traditions, including traditions of male authority over wives. In many cases, the more holy these men aspired to be, the more strictly they tried to control their women. The Near Easterners commonly controlled (or protected) females by imposing a segregation of women from public life, which is known in Arabic as purdah. And where men had long dictated the parameters of women's lives, this could work. But in Western Europe, the incoming Christian priesthood was in no position to control the boundaries of women's lives.
In Western Europe, women's traditional powers were a challenge to the church's imported Middle Eastern values. When European priests married Western European women, the traditional equality between partners often remained. Church doctrine might teach that a priest must be the family head, but their wives were often leaders as well. Where local people trusted the village wise women more than male priests, the wives could easily eclipse their husbands' influence. If a priest's wife had a stronger personality than her husband, she could shape his views more than the bishop. If she supported local women's traditions more than the all-male church, she would be subverting the parish to paganism. A compromised priest might stand aside to allow the women's festivals and oracles. He might tolerate their ministering to the villagers' spiritual and bodily health. But the church hierarchy claimed a monopoly on these services. It expected its priests to take charge and make no deals with the competition.
Either such challenges slowly grew over time, or they just showed no sign of fading away. But obviously, the church hierarchy's patience ran out. According to church historian Thomas Bokenkotter, the great Gregorian reform for priestly chastity gathered force because the hierarchy realized how strongly marriage assimilated its clerics to Western women's values.[xxix] In some exasperation, Pope Gregory VII declared, "The church cannot escape from the clutches of the laity unless priests first escape the clutches of their wives."[xxx]
To solve this problem, the church decreed a kind of purdah in reverse. Instead of trying to enforce a seclusion of women from public life, it segregated its priests from women. Evidently, having strong wives was not so big a problem for clerics in the East.
The Problems of Enacting Mass Divorce
Around the year 1000, the Roman hierarchy shifted from trying to end sex in clerical families, to a goal of ending the families period. But how to do it was still a practical and a moral question. Because speaking on the issue of divorce, Jesus said that if a man and woman really loved each other, they would never find cause to separate. Taking these words legalistically, the Roman Church had long taught that the only moral justification for divorce was adultery. But if that was its doctrine, how could the clergy justify divorcing their mainly loyal wives en masse?
Basically, the monastic popes tackled the means before clarifying the justification. They weren't, after all, accountable to any electorate of sinners. Pope Nicholas II aimed to make it impossible for married priests to operate. In 1059 he denounced all married priests as sinners, and threatened to excommunicate any parishioner who accepted communion from a married priest.[xxxi] This, however, implied recognition of the old Donatist heresy — that the sacraments were indeed invalid if served by a sinful priest. And at this, the "heretical" critics of church hypocrisy made such hay, that Nicholas withdrew his ruling.
It took a more determined celibate, namely Pope Gregory VII, to make the divorce stick. Gregory renewed the bans on married priests in 1074, and this time there was no backing down. When high-ranking churchmen such as Bishop Otto of Constance refused to enforce the order, Gregory excommunicated them without hesitation. When parish priests ignored the order, Gregory ordered dukes and princes to use armed force or suffer excommunication from God themselves.[xxxii] The married priests found that unless they renounced the sin of loving a woman, they were cut off by both their employers and their customers. With seeming papal approval, gangs of lay people publicly taunted priests' wives as whores. These women found that their men's employers presumed to banish them from their homes, as if they had no right to exist. Local officials were authorized to beat offending church wives till they fled for their lives. By such tactics, Gregory won an official victory. Some of the cast-out women killed themselves.
While many thousands of church women were driven out to the roads, a conclave of Italian bishops in 1076 tried to excommunicate Pope Gregory for the crime of destroying families.[xxxiii] Sigebert of Gembloux wrote, "Many have seen in the ban on attending mass of a married priest an open contradiction to the teaching of the fathers. This has led to such a great scandal that the church has never been split by a greater schism."[xxxiv] Again Gregory fired the protesting clerics. In real concern, the Eastern Church Patriarch Petros of Antioch suggested that the Pope must have lost record of the old Council of Nicea ruling on clerical marriage from 325, possibly due to general destruction of records when the Goths or Vandals sacked Rome.[xxxv] That ruling from Nicea read in part, "Whatever presbyter or deacon shall put away his wife without the offense of fornication … and shall cast her out of doors … such a person shall be cast out of the clergy …"[xxxvi]
Many priests grew violent to defend their families. In the Paris Synod of 1074, Abbot Galter of Saint Martin demanded the flock follow its shepherd in celibacy. A mob of outraged priests beat him, spit on him, and threw him in the street. In the same year Archbishop John of Rouen threatened to excommunicate protesting priests, and had to flee for his life under a hail of stones. In furious debate, the celibate party denounced its opponents as fornicators trying to prostitute the church. Married priests hurled back accusations that their foes were sodomites, whose obvious preference for homosexuality made them hate married families.[xxxvii] For decades church synods regularly broke into fistfights, with monks and priests smashing each other's faces. In 1233, protesters murdered papal legate Conrad of Marburg, who was touring Germany partly to enforce chastity.[xxxviii] In England, furious priests locked their churches, hid their families, and tried to keep them in secret.[xxxix]
As many clerical couples still clung to each other, the hierarchy applied stronger measures. In 1089, Pope Urban II ruled that if a priest did not dispose of his wife, the local prince could enslave the woman. A decade later, Archbishop Manasse II of Rheims asked the Count of Flanders to throw priest's wives into prison. In London, Archbishop Anselm said that any women found living with a priest would be taken as human property of the local bishop.[xl] The enslavement orders suggest that higher clerics and lord took this opportunity to pick whatever exiled wives and children they wanted as servants, and sold others on the slave markets.
Some decades after the great divorce, the hierarchy gave a theological justification for it. The Second Lateran Council in 1139 re-defined ordination as automatically invalidating any previous marriage. It cursed all relations between priests and women as "fornication," and ruled that all children of priests were "sacrilegious bastards."[xli] Pope Alexander III (1159–81) explained that holy vows were more important than marriage, and those called to serve the church could annul their marriages to meet a higher obligation.[xlii] The hierarchy was following a law higher than any words of Jesus in requiring priests to dump their wives and children.
Adapted from Correcting Jesus: 2000 Years of Changing the Story.
[i] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 100.
[ii] Ben-Chorin, Shalom, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 44–45.
[iii] Jerome, Against Jovinian, 7, cited by Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 44–45.
[iv] Ambrose, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 103.
[v] Augustine, Soliloquies, cited, de Rosa, Peter, Vicars of Christ, 444.
[vi] Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 44.
[vii] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 6.
[viii] Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 43–44, with of citing Jerome, On the Perpetual Virginity of Mary Against Helvidius.
[ix] Jerome, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 103.
[x] Augustine, (De genesi ad litteram, 9, 5–9), cited by Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 88.
[xi] De Rosa, Peter, Vicars of Christ, 564.
[xii] Markus, Robert, The End of Ancient Christianity, 17.
[xiii] Constantelos, Demitrios J., Understanding the Greek Orthodox Church. 73.
[xiv] Grant, Robert M., Augustus to Constantine, 277.
[xv] Leo I, Letter 167, 3, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 103.
[xvi] Gergory I, Dialogues, IV, 11, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 104–105.
[xvii] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 102–03.
[xviii] De Rosa, Peter, Vicars of Christ, 565.
[xix] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 102–03.
[xx] Durant, Will, The Age of Faith, 528, Christie-Murray, Donald, A History of Heresy, 98.
[xxi] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 107.
[xxii] Durant, Will and Ariel, The Age of Faith, 528.
[xxiii] Bernard of Clairvaux, Sermones in Cantica, Ixv., cited in Southern, R.W., Western Society and the Church in the Middle Ages, 314–15.
[xxiv] De Rosa, Peter, Vicars of Christ, 574.
[xxv] Morris, Colin, "Medieval Christendom," in The Christian World: A Social and Cultural History, 138.
[xxvi] De Rosa, Peter, Vicars of Christ, 566.
[xxvii] De Rosa, Peter, Vicars of Christ, 570.
[xxviii] De Rosa, Peter, Vicars of Christ, 589.
[xxix] Bokenkotter, Thomas, A Concise History of the Catholic Church, 141.
[xxx] De Rosa, Peter, Vicars of Christ, 569.
[xxxi] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 108.
[xxxii] Durant, Will and Ariel, The Age of Faith, 546.
[xxxiii] De Rosa, Peter, Vicars of Christ, 61.
[xxxiv] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 108–09.
[xxxv] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 107.
[xxxvi] Canon 66, Council of Nicea, 325 CE.
[xxxvii] Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 57.
[xxxviii] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 109, 111.
[xxxix] De Rosa, Peter, Vicars of Christ, 577.
[xl] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 110–11.
[xli] Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 58.
[xlii] De Rosa, Peter, Vicars of Christ, 479–81.
[1] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 100.
[1] Ben-Chorin, Shalom, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 44–45.
[1] Jerome, Against Jovinian, 7, cited by Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 44–45.
[1] Ambrose, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 103.
[1] Augustine, Soliloquies, cited, de Rosa, Peter, Vicars of Christ, 444.
[1] Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 44.
[1] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 6.
[1] Ruether, Rosemary Radford, Christianity and the Making of the Modern Family, 43–44, with of citing Jerome, On the Perpetual Virginity of Mary Against Helvidius.
[1] Jerome, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 103.
[1] Augustine, (De genesi ad litteram, 9, 5–9), cited by Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 88.
[1] De Rosa, Peter, Vicars of Christ, 564.
[1] Markus, Robert, The End of Ancient Christianity, 17.
[1] Constantelos, Demitrios J., Understanding the Greek Orthodox Church. 73.
[1] Grant, Robert M., Augustus to Constantine, 277.
[1] Leo I, Letter 167, 3, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 103.
[1] Gergory I, Dialogues, IV, 11, cited in Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 104–105.
[1] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 102–03.
[1] Durant, Will, The Age of Faith, 528, Christie-Murray, Donald, A History of Heresy, 98.
[1] Durant, Will and Ariel, The Age of Faith, 528.
[1] Bernard of Clairvaux, Sermones in Cantica, Ixv., cited in Southern, R.W., Western Society and the Church in the Middle Ages, 314–15.
[1] Morris, Colin, "Medieval Christendom," in The Christian World: A Social and Cultural History, 138.
[1] Bokenkotter, Thomas, A Concise History of the Catholic Church, 141.
[1] De Rosa, Peter, Vicars of Christ, 61.
[1] Canon 66, Council of Nicea, 325 CE.
[1] Ranke-Heinemann, Uta, Eunuchs for the Kingdom of Heaven, 109, 111.
[1] De Rosa, Peter, Vicars of Christ, 479–81.
Written by Brian Griffith
Brian Griffith is an independent historian who's interested in culture wars and cultural creativity. So far he's written four books. The Gardens of Their Dreams: Desertification and Culture in World History examines how environmental degradation has affected society across the center of the Old World from ancient times forward. Correcting Jesus: 2000 Years of Changing the Story and Different Visions of Love: Partnership and Dominator Cultures in Christian History reflect on the culture wars that have raged within Christianity from the religion's beginning down to the present. A Galaxy of Immortal Women: The Yin Side of Chinese Civilization explores the alternative traditions and religions of Chinese women, which offer the world a powerful vision for partnership, health, and spirituality. He lives in a multicultural marriage in the multicultural hub of Toronto.
« Cut-Ups, Cut-Ins, Cut-Outs: The Art of William S. Burroughs
Tools of Transformation Volume 2: #1 Notes on the Evolution of Psychotherapy »


text:
Q: Create Nested Drag and Drop divs with jquery-ui I want to create a nested div with jquery-ui drag and drop plugin.
I create something like this but its not work for child1 and child2.
Fiddle Link
My code is like this:
$(function () {
    $('.parent,.child1,.child2').draggable({
        revert: true
    });
    $('.dest').droppable({
        accept: '.parent',
        drop: function (event, ui) {
            $('

').appendTo(this);
        }
    });
    $('.dest .parent').droppable({
        accept: '.child1',
        drop: function (event, ui) {
            $('

').appendTo(this);
        }
    });
    $('.dest .parent .child1').droppable({
        accept: '.child2',
        drop: function (event, ui) {
            $('

').appendTo(this);
        }
    });
});

A: It doesn't work because on document ready, $('.dest .parent') and $('.dest .parent .child1') don't match anything, so droppables are not initialized for those selectors.
You have to initialize droppable when parent is dropped on .dest (and bind droppable only on the created .parent element)
$('.dest').droppable({
    accept: '.parent',
    drop: function (event, ui) {
        $newElt = $('

');
        $newElt.appendTo(this);
        $newElt.droppable({...});
    }
});

I edited your fiddle:
You can see the full demo here
EDIT:
If you want to check if only one .child2 exists when dropping on .child1, you can put your .append() inside an if/else structure, and use the .find() function, combined to length (which retrieve the number of element found):
if($(this).find('.child2').length < 1){ //Check if the number of existing .child2 in this .child1 is inferior to 1
    //do your append here
}

redpajama_set_name: RedPajamaStackExchange


Financial readiness for retirement improved in 2017, but there still is room for improvement, say recently released studies.
In its 2017 Year in Review, Financial Finesse looks at employer financial wellness programs and their results. Among the gauges it reports on is financial readiness for retirement.
The good news: Financial Finesse says that 92% of the employees in their study participate in an employer-sponsored retirement plan. The less good news: just 76% are contributing as much as their employer's matching contribution.
The good news: Financial Finesse says that the number of employees who took a financial wellness assessment in 2017 and who reported being on track financially for retirement was four percentage points higher than it was in 2016. The less good news: even with the growth, in 2017 that amounted to only 31% of those employees.
Worse, more than 40% of every group but one did not know if they were on track, and 38% of those 55 and older did not know. Almost two-thirds of those age 30 and younger did not know.
And more good news: The study says that employees who had more than one retirement projection run were more likely to be on target for covering their expenses during retirement: 43%, as opposed to 31% of those in 2017 who had only one.
"The problem of retirement under preparedness continues to be systemic, with insufficient percentages of virtually all demographic groups saying they are on track for a comfortable retirement," says Financial Finesse.
But the good news: In the Questis white paper, "The New Retirement Narrative and What Plan Advisors Need to Know," Martha Brown Menard, PhD, says that with the concepts about what retirement means changing, retirement planning is changing as well.
Menard says that she has found that interest is growing in being able to meet financial need throughout life, and that "goal-based planning" is becoming more important, across generations. "Boomers and the generations that are following them are demanding and using tools to pursue meaning later in life more than ever before — creating and actively contributing instead of turning into passive consumers as they age. Rather than accumulating an arbitrary sum for retirement and spending it down, more people want to be able to meet their financial goals at every stage of life, including retirement. The result is that goal-based planning is assuming increased importance for every generation, as is planning for income replacement during retirement," she writes.
Financial Finesse suggests that the key to improving employees' readiness to cover expenses during retirement is for them to facilitate employees' adoption of new behaviors.
using technology to identify gaps in financial wellness, to channel employees to education and benefits to help close gaps, and to gauge progress.


I just can't figure out how to activate colors in my shell.
I know, this thread is old but the issue not.
Here is a solution I've found to enable the global terminal colors.
CLICOLOR=1 simply enables coloring of your terminal.
LSCOLORS=... specifies how to color specific items.
Then go to Terminal > Preferences, click on the Profiles tab and then the Text subtab and check Display ANSI Colors.
Verified on Sierra (May 2017).
You can use the Linux based syntax in one of your startup scripts. Just tested this on an OS X Mountain Lion box.
This gives you a nice colored prompt. To add the colored ls output, you can add alias ls="ls -G".
To test, just run a source ~/.bash_profile to update your current terminal.
Side note about the colors: The colors are preceded by an escape sequence \e and defined by a color value, composed of [style;color+m] and wrapped in an escaped  sequence. eg.
I always add a slightly modified color-scheme in the root's .bash_profile to make the username red, so I always see clearly if I'm logged in as root (handy to avoid mistakes if I have many terminal windows open).
For all my SSH accounts online I make sure to put the hostname in red, to distinguish if I'm in a local or remote terminal. Just edit the .bash_profile file in your home dir on the server.. If there is no .bash_profile file on the server, you can create it and it should be sourced upon login.
MartinVonMartinsgrün and 4Levels methods confirmed work great on Mac OS X Mountain Lion.
The file I needed to update was ~/.profile.
However, I couldn't leave this question without recommending my favorite application, iTerm 2.
iTerm 2 lets you load global color schemes from a file. Really easy to experiment and try a bunch of color schemes.
Here's a screenshot of the iTerm 2 window and the color preferences.
Once I added the following to my ~/.profile file iTerm 2 was able to override the colors.
Bonus: Choose "Show/hide iTerm2 with a system-wide hotkey" and bind the key with BetterTouchTool for an instant hide/show the terminal with a mouse gesture.
Now you have to type source .bashrc in a terminal if already launched, or simply open a new terminal.
If you want more options in your ls juste read the manual ( man ls ). Options are not exactly the same as in a GNU/Linux system.
Check what $TERM gives: mine is xterm-color and ls -alG then does colorised output.
Where, like Martin says, LSCOLORS specifies the color scheme you want to use.
When I worked on Mac OS X in the lab I was able to get the terminal colors from using Terminal (rather than X11) and then editing the profile (from the Mac menu bar). The interface is a bit odd on the colors, but you have to set the modified theme as default.
Further settings worked by editing .bashrc.
Not the answer you're looking for? Browse other questions tagged macos shell terminal colors or ask your own question.
How to terminate terminal that is connected to a AWS box but still leave process on?


LAS VEGAS – Mark Haley, president of Smart City Networks, the nation's leading communications provider for convention centers and hospitality venues, announced the company successfully began operations at the Tampa Convention Center (TCC) in Tampa, Fla. almost two weeks ahead of schedule.
Smart City, which was recently awarded an exclusive two-year communications contract with the TCC, was scheduled to begin operations on May 18. However, due to an immediate need to prepare for the IBM Smarter Commerce Global Summit 2014 event, scheduled on May 12 to 15, the company moved its time frame up to ensure the success of the event for its new venue partner.


text:
The Foundation Pit
Andrey Platonov
Robert Chandler (Translator)
Elizabeth Chandler (Translator)
Olga Meerson (Translator)
TRANSLATED BY ROBERT AND ELIZABETH CHANDLER AND OLGA MEERSON
Platonov's dystopian novel describes the lives of a group of Soviet workers who believe they are laying the foundations for a radiant future. As they work harder and dig deeper, their optimism turns to violence and it becomes clear that what is being dug is not a foundation pit but an immense grave.
This new translation, by Robert & Elizabeth Chandler and Olga Meerson, is based on the definitive edition recently published by Pushkin House in Leningrad. All previous translations were done from a seriously bowdlerized text. Robert Chandler is also the translator of Vasily Grossman's Life and Fate. The American scholar Olga Meerson has written extensively on Pushkin, Dostoevsky, Platonov and many other Russian authors.
Andrey Platonov is the most exciting Russian writer to be rediscovered since the end of the Soviet Union. Born in 1899, one of a railway worker's 10 children, he was an engineer, a party member and a model proletarian writer before doubts about Communism, and his literary imagination, landed him in trouble with Stalin. His work stopped being published in the early 1930s and only resurfaced 40 years after his death in 1951...The Foundation Pit will stand out as his masterpiece
Platonov managed to make the miseries of forced industrialization into a story as gripping as anything in Dickens, as moving and as artful
John Bayley, Times Literary Supplement
Andrey Platonov's absurdist parable The Foundation Pit is a masterly achievement...Much of the genius of The Foundation Pit lies in Platonov's objective style and the lively invariably abusive dialogue, contrasting with oddly moving, isolated asides of brittle beauty. It is a Russian Waiting for Godot crossed with Lewis Carroll and Maxim Gorky - there is even a bear working as an apprentice blacksmith, frantically making horseshoes as if there were no tomorrow. And in this book, there isn't. According to the late Joseph Brodsky, Platonov 'simply had a tendency to see his words to their logical - that is absurd, that is totally paralyzing end. In other words, like no other Russian writer before or after him Platonov was able to reveal a self destructive, eschatological element within the language itself.' The Foundation Pit is extraordinary: strange, almost abrupt, a hallucinatory, nightmarish parable of hysterical laughter and terrifying silences
The Chandlers have brilliantly dealt with the challenges of rendering into readable English the extraordinary quality of Platonov's prose... Overall it is hard to see how we could get a better English version of Platonov's prose-nor one more likely to win him the readers he deserves
Orlando Figes, New York Review of Books
He has been described as the greatest Russian writer of the 20th century, but some of his most controversial works, written between 1927 and 1932, were not published in the Soviet Union until the 1980s. Platonov's The Foundation Pit is a satirical response to Stalin's programme of crash industrialisation and collectivisation
Happy Moscow
The Return and Other Stories
Andrey Platonovich Platonov (1899-1951) was the son of a railway-worker. The eldest of eleven children, he began work at the age of thirteen, eventually becoming an engine-driver's assistant. He began publishing poems and articles in 1918, while studying engineering. Throughout much of the twenties Platonov worked as a land reclamation expert, draining swamps, digging wells and also building three small power stations. Between 1927 and 1932 he wrote his most politically controversial works, some of them first published in the Soviet Union only in the late 1980s. Other stories were published but subjected to vicious criticism. Stalin is reputed to have written "scum" in the margin of the story "For Future Use," and to have said to Fadeyev (later to be secretary of the Writers' Union), "Give him a good belting-for future use!" During the thirties Platonov made several public confessions of error but went on writing stories only marginally more acceptable to the authorities. His son was sent to the Gulag in 1938, aged fifteen; he was released three years later, only to die of the tuberculosis he had contracted there. From September 1942, after being recommended to the chief editor of Red Star by his friend Vasily Grossman, Platonov worked as a war correspondent and managed to publish several volumes of stories; after the war, however, he was again almost unable to publish. He died in 1951, of tuberculosis caught from his son. Happy Moscow, one of his finest short novels, was first published in 1991; a complete text of Soul was first published only in 1999; letters, notebook entries and unfinished stories continue to appear.

redpajama_set_name: RedPajamaCommonCrawl


text:
Canada Sports Betting Canadian Sports Betting News Futures Bets To Be Canceled In Ontario
Futures Bets To Be Canceled In Ontario
Braulio Perez
If you were able to get a futures bet in Ontario launched before the April 4 relaunch of sports betting, some rough news – depending on which bet you made – has come in for you. That's that the news that previous futures bets in Ontario to be canceled had arrived. According to a report, it was announced that futures bets in Ontario that were placed ahead of the April 4 reset of things will be voided and refunded.
This has caused plenty of confusion and anger among sports fans, especially those who checked out sports odds months ago and placed a bet they were excited about. Think of the Toronto Maple Leafs fans who bet on Auston Matthews to win MVP at the start of the season, only to see things be nixed this late in the process. This has people up in arms.
At the same time, there are probably plenty of other people who are jacked up about this news. Imagine if someone checked out the NBA Finals odds back in September and decided they wanted to bet on the Los Angeles Lakers to win the title. Wel, LA was eliminated from postseason contention, which sure was a bummer for LeBron James and the rest of the team.
What's important to remember here, though, is that not all futures bets have been canceled. It depends which sportsbooks you decided to launch things with. With that said, if you used Bet365 in Canada, then your bet would have been voided, as it became a regulated online sportsbook for Ontario citizens to use on April 4. The same goes for the others that were locked in with Ontario too.
Sportsbooks are working closely with customers to rectify things
There has indeed been a ton of frustration for people across the board here, but sportsbooks are working closely with customers to rectify things. This includes Coolbet, which sent out a note to its users who were complaining about things left and right. Per a report, Coolbet let its customers know that they were working on solutions and would let people know of the decision as soon as possible.
"We're really excited about the opportunity to work under the iGaming Ontario license and at the same time we want to make sure that our customers are made whole on any bets they had with our brand," Kris Abbott, head of North America for Coolbet, said via an interview he had with the publication Covers.
Coolbet of course isn't alone in this department of trying to make things right for its customers. As soon as word got out that futures bets would be canceled, there was a high amount of people that voiced just how angry they were with everything. People even said that they would no longer make bets with respective sportsbooks because of this result. This is why people have been racing to make things right.
Luckily, it looks like the majority of people have been able to get on the same page with the sportsbooks, while others are waiting to hear about the final decisions. The longer these sportsbooks wait, though, the more anger it will provide for their users. This whole thing has really caused a bit of a headache for both the sportsbooks and the people who use their services. Again, there's been loads of confusion.
Will sportsbooks in Ontario allow futures bets moving forward?
The question everyone has on their minds right now is will sportsbooks in Ontario allow futures bets moving forward? Luckily, that will be allowed. It's just the pending futures bets that were made ahead of the April 4 relaunch that were put in question. Down the road now, even starting now, people can make futures bets with confidence. We've already seen plenty thus far.
With Major League Baseball, MLB fans have high interest in the Toronto Blue Jays up north. It helps that the Blue Jays are considered among the favorites to win the World Series this year. As things stand, Toronto holds the No. 2 odds to win the World Series. They're also No. 1 in terms of winning the AL East, which has been welcome news for everyone.
There's a high amount of futures bets going on the Blue Jays to win the AL East. Over the years, people have grown used to seeing the Yankees, Rays and Red Sox dominate the division. Toronto wants to change that in a big way this season and they looked primed to do so. With Vlad Guererro Jr., George Springer and others powering the way, there's plenty of excitement for this club the rest of the campaign.
It's expected that fans are going to keep laying down futures bets on this team in the coming weeks and months. If Toronto goes on to win the World Series, there's going to be a lot of people who will be making a handsome amount of money thanks to dropping their futures picks early on in the process. Expectations are high for the Blue Jays and that's not going to change anytime soon.


text:
Shriram-IDFC call off merger plans
Unable arrive at an acceptable structure and valuation, financial services majors IDFC Group and the Shriram Group have decided to call off their merger proposal to create a financial conglomerate, both announced on Monday.
In a regulatory filing in BSE, IDFC said: "This is to inform you that despite best efforts, IDFC Group and Shriram Group have not been able to reach common ground on a mutually acceptable swap ratio for the merger.
Accordingly, both parties have agreed to call off discussions on a potential merger and the exclusivity period pursuant to the CES Agreement entered into between the concerned parties stands terminated with immediate effect."
In its filing with BSE, Shriram City Union Finance Ltd said: "Despite best efforts by both Shriram and IDFC, we could not hit a common ground and arrive at a mutually acceptable Structure and Valuation. Further, both Parties have agreed for aborting any further discussions on the Proposed potential combination. Consequently the 'Confidentiality, Exclusivity and Standstill Agreement' entered between both the Groups stands terminated with immediate effect."
The two groups on July 8 had announced a possible merger and signed a 90-day CES agreement and later extended for another 90 days.
The merger was to create a "financial conglomerate", Shriram and Piramal Group Chairman Ajay Piramal had then said.
According to reports, some shareholders of IDFC and Shriram were not agreeable to the valuation of the two groups.
The two groups had entered into a confidentiality agreement to evaluate a potential combination certain businesses and subsidiaries/affiliates and associate companies of Shriram group with IDFC Group.
The Shriram group, engaged in credit and non-credit (insurance) financial services, has three listed entities - Shriram Asset Management Company Ltd, Shriram City Union Finance Ltd and Shriram Transport Finance Company Ltd - operating in the non-banking finance domain.
It also has life insurance joint venture with South Africa's Sanlam and its own general insurance company.
As per broad scheme of merger announced between IDFC Group and Shriram Group, the two insurance companies and listed Shriram Transport were to become subsidiaries of IDFC. The other listed entity Shriram City Union Finance was to be absorbed by IDFC Bank.
The operating businesses of both the groups would have come under IDFC.
For the Shriram Group, Shriram Capital Ltd is the overreaching holding company for the financial services and insurance companies. - IANS


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3. All metal bidirectional butterfly valve is designed with triple eccentric structure, that is, adding an angle eccentricity on on the basis of double eccentric butterfly valve. It won't lead to plastic deformation under high pressure, and there is no punch stress and welding stress under high or low temperature. It solves effectively the leakage caused by unreasonable secondary sealing design of traditional butterfly valves, and improves the valve sealing reliability. The application of the eccentricity extends the valve service years, and eliminates the uneven loaded between secondary sealing. There's no sliding friction and no squeeze between the disc and the valve seat during the process of opening and closing. It makes the valve close more tightly, the sealing performance is better.


text:
Home LATEST Enforcing Sit-At-Home: Gunmen Kill Brother Of Osita Iheme's, (Paw-paw) Popular Nollywood Artist,...
Enforcing Sit-At-Home: Gunmen Kill Brother Of Osita Iheme's, (Paw-paw) Popular Nollywood Artist, Others In Imo
Popular Nigerian actor Osita Iheme aka Pawpaw has reportedly lost his elder brother, Prince Iheme in an attack launched by some unknown gunmen enforcing the five-day sit-at-home order in Mbaitoli Local Government Area of Imo State.
According to the report by eyewitnesses told the press that Mbaitoli and its environs came under heavy attack Friday afternoon by gunmen who struck at different locations reportedly killing actor pawpaw's brother and a policeman.
One of the sources revealed that "Prince Iheme was riding in the same vehicle with the commissioner for solid minerals, Martin Eke. Prince Iheme who is Pawpaw's elder brother was killed on the spot. The commissioner who was sworn in two weeks ago was cut badly. He has just been rushed to a hospital. They were driving in a Ford vehicle. I pray he makes it."
According to witnesses, the gunmen also macheted the state's Commissioner for Solid Minerals, Martin Eke.
One of the eyewitnesses told Nation that the gunmen rode in Tundra operational vehicles and shot sporadically, noting that the armed men met some policemen at 7up junction at Orji and shot one dead.
The source said At Orji, near Owerri, the state capital, the gunmen were seen in black clothes in three vehicles attacking residents and passersby as they disrupted business activities, and drivers and motorists abandoned their vehicles to scamper for their lives.
He said " They just killed a policeman now. They opened fire on them and were shouting there is sit at home. We have asked you to go home. Stay indoors."
Another eyewitness said " I just escaped death by a whiskers now. They stopped before us and shot in the eye and asked us to go home. They didn't shoot at us maybe because I was in the midst of some elderly women."
READ ALSO : Hoodlums Raze Down Ebonyi INEC Office, Sea Pirates Invaded A Community In Akwa-Ibom, Kills Six Persons
Available reports also disclosed that the armed men kept shooting at the Nkwo-Orji market in an attempt to flee, and they headed towards Okigwe Road.
It can be recalls that the Leader of the Indigenous People of Biafra (IPOB), Nnamdi Kanu has denied any association with the five days sit at home order given by one Simon Ekpa, who claimed to be his disciple.
Kanu, denied his association with Ekpa through his lawyer Ifeanyi Ejiofor, saying he knew nothing about a five-day sit-at-home order given by his self-acclaimed disciple based in Finland, Simon Ekpa.
Ejiofor in a statement said, "Kanu unequivocally stated that he has not ordered any sit-at-home.
"He directs that all our people should go about their normal life and businesses without let or hindrance so as not to destroy the socio-economic life of our people, which have become the envy of all.
"Destructive activities of some hired marauders who are presently exploiting the temporary absence of Onyendu to cause untold mayhem, vandalism and calamity on our sacred ancestral lands were thoroughly discussed.
"Onyendu reiterated and emphasised his long-held position of distancing himself and his IPOB movement from the illegal and nefarious activities of these God-forsaken elements who mean no well for the Ndigbo and Alaigbo."
The press understands that IPOB reacted to the attack through its spokesman, Emma Powerful, who asked people to lynch anybody enforcing sit-at-home in the Southeast.
Powerful said, "We told them to lynch anybody who is trying to enforce sit-at-home or they call the number given to them to call so ESN operatives can appear to that place."
Osita Iheme
Paw-paw
Sit At Home
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ZAMBEZI SUN (GB) (Bay 2004-Stud 2010, Ireland 2017). 4 wins from 2000m to 2400m, €592,180, US$27,908, Longchamp Grand Prix de Paris, Gr.1, Prix Foy, Gr.2, Prix de Nanterre, Prix Juigne, 2d Grand Prix de Chantilly, Gr.2, 3d Longchamp Prix Niel, Gr.2, 4th Chantilly Prix du Jockey Club, Gr.1, Grand Prix de Saint-Cloud, Gr.1, Churchill Downs Turf Classic S., Gr.1. Sire. Brother to ZERO GRAVITY (Deauville Prix Petite Etoile, L, Prix de Courbepine) and Shared Account (Maisons-Laffitte Prix Gyges) and to the dam of Layali. Half-brother to KALABAR (Deauville Prix Guillaume d'Ornano, Gr.2, 2d Longchamp Prix du Conseil de Paris, Gr.2) and World Heritage (Longchamp Prix Beachcomber Hotels Le Dinarobin) and to the dam of CLEONTE, Impendor and Gravity Flow. Sire of 120 rnrs, 46 wnrs, inc. Tres Belaffair, Zambeso, Melburnian, Princesse Zambezi, Sweltering, Vallicola, Hawaiian Sun, Fox Trot Galeste, Zillione Sun, Jacksun, Bulkov, La Zamtoff, Allegro Forte, Mango Cap, Flash Sun, Rain and Sun, Akiria, etc.
Heartbreak City (g. by Lando). 6 wins from 2000m to 3300m, £205,425, €66,325, A$900,000, York Ebor H., Fine Equinity S., Chantilly Prix du Musee de la Renaissance, 2d VRC Melbourne Cup, Gr.1, 3d Saint-Cloud Prix Empery.
Melburnian (f. by Zambezi Sun). 2 wins. See below.
Russian Memories (f. by Slickly). Winner at 3400m in France.
Memories Tsarines (f. by King's Best). Placed, 2d Maisons-Laffitte Prix de la Hume.
MING DYNASTY (King's Best). 6 wins at 2200m, 2400m, £717, €165,750, HK$940,500, to 2017, Chantilly Prix du Conseil de Paris, Gr.2, Grand Prix de Clairefontaine, L, Maisons-Laffitte Prix du Centre Commercial Montesson, 4th HKJC Longines Hong Kong Vase, Gr.1.
Montagne Lointaine. 4 wins from 1800m to 2400m, Maisons-Laffitte Prix Vatellor, 4th Chantilly Prix Charles Laffitte, L.
Moscow Nights. Winner. See above.
Courtside. Winner at 1m in 2018 in GB.
Fencing Master (Oratorio). Winner at 2, 2d Newmarket Dewhurst S., Gr.1, 4th Goodwood Gordon S., Gr.3. Sire.
Masterpiece (Mastercraftsman). Winner at 2 in 2017, Deauville Prix Bistrot Fernand a Trouville, 2d Maisons-Laffitte Prix Duplex, 3d Lyon-Parilly La Coupe des Trois Ans, L, Saint-Cloud Prix Francois Mathet, L, 4th Chantilly Prix Maurice Caillault, L, Longchamp Prix de Suresnes, L.
Ministre d'Etat. 9 wins to 1350m, €226,605, Maisons-Laffitte Prix de Newmarket, Prix de la Foret de Saint-Germain, Prix de Mauries, Prix de la Foret de Marly, L'Express-twice, 2d Maisons-Laffitte Prix des Aunettes, Deauville Prix de Grandouet, Maisons-Laffitte Prix du Moulin de Maisons-Laffitte, 3d Deauville Prix de Cagny, Maisons-Laffitte Prix des Aunettes, Chantilly Prix du Bois d'Orival, Deauville Prix du Breuil.
Memory Maker (Lure). Winner at 2, Saint-Cloud Prix Gris Perle, 2d Saint-Cloud Prix Perth, Gr.3, 4th Longchamp Prix du Pin, L.
Maitre du Jeu. 2 wins at 1600m, Longchamp Prix des Vignes, Chantilly Prix Bruleur, 2d Maisons-Laffitte Prix Caius, Saint-Cloud Prix Alcantara II, Prix Madrigal, 3d Maisons-Laffitte Prix Nino.
Kerrys Requiem (King's Best). 2 wins-1 at 2-at 5f, 6f, Goodwood LK Bennett H., Windsor Betxtra at Totesport.com 2YO S., 2d Newbury St Hugh's S., L, Doncaster Geoff Clarke Memorial H., Goodwood Totescoop6 H., Newcastle Mamma Mia at Arena This Christmas H. Producer.
MOONLIGHT DANCE (Alysheba). 2 wins. See above.
CLAUDE MONET (Affirmed). 4 wins-1 at 2-from 1400m to 2000m in GB and France, York Dante S., Gr.2, Newmarket Heathorn S., L. Sire.
Marignan (Blushing Groom). Winner at 2200m, 2d Chantilly Prix du Jockey Club, Gr.1. Sire.
HOUSE KEY (Rodeo). 2 wins at 6f, 7f, Finger Lakes Ontario County H., L, 2d Finger Lakes Aspirant S., L.
GENERAL ELECTION (Harlan's Holiday). 7 wins-1 at 2-from 5½f to 8½f, US$305,955, to 2017, Arlington Classic S., Gr.3, Churchill Downs Jefferson Cup, Gr.3, Turfway Park John Battaglia Memorial S., L, 2d Keeneland Lexington S., Gr.3.
MOLLY ART (Big Shuffle). Champion Older Female Miler in Germany in 2006. 6 wins from 1200m to 1700m, €95,750 in Germany, Hamburg Alice Cup, Gr.3, Düsseldorf BMW Preis Düsseldorf, L, Frankfurt Frankfurter Stuten Meile, L, 3d Cologne Kolner Herbst Stuten Meile, Gr.3. Producer.
MOLLY MAX (Big Shuffle). Champion 2YO Colt in Germany in 2006. 2 wins-1 at 2-at 1600m, 2000m, €151,100 in France and Germany, Cologne Preis des Winterfavoriten, Gr.3, 2d Cologne Mehl-Mulhens Rennen, Gr.2, Düsseldorf Preis der Dreijährigen, L, 3d Bremen Bremer Oster Sprint-Cup, L. Sire.
MOLLY LE CLOU (Doyen). 5 wins-2 at 2-from 1300m to 2300m, €83,300, 5,555sFr, to 2017 in Germany, Düsseldorf Junioren Preis, L, 3d Cologne Mehl Mülhens Rennen, Gr.2.
MUTUAL CONSENT (Reference Point). 2 wins-1 at 2-at 1600m, 2000m, Evry Prix Melisande, L, 2d Evry Prix Minerve, Gr.3. Producer.
AVENTURA (Jungle Pocket). Champion 3YO Filly in Japan in 2011. 4 wins-1 at 2-from 1600m to 2000m, 216,348,000¥, Kyoto Shuka Sho, Gr.1, Sapporo Hokkaido Shimbun Hai Queen S., Gr.3, Hakodate Isaribi S., 2d Kyoto Queen Elizabeth II Commemorative Cup, Gr.1, Sapporo Nisai S., Gr.3, 4th Hanshin Juvenile Fillies, Gr.1.
FUSAICHI HO O (Jungle Pocket). 4 wins-3 at 2-at 1800m, 2000m, 143,315,000¥, Tokyo Sports Hai Nisai S., L, Hanshin Radio Nikkei Hai Nisai S., L. Sire.
TALL POPPY (Jungle Pocket). Champion 2YO Filly in Japan in 2007. 3 wins-2 at 2-from 1600m to 2400m, 217,992,000¥, Hanshin Juvenile Fillies, L, Tokyo Yushun Himba, L.
UN UN UN (Duja). 7 wins to 1400m in India, Hyderabad Kakatiya Million, L, 4th Hyderabad Godolphin Barb Million, L.
ENAKSI (Royal Kingdom). 5 wins at 1200m, 1600m in India, Pune SA Poonawalla Million, L, 2d Mumbai Dr SC Jain Sprinters' Million, L. Producer.
OSSANHA (Grimaldi). 3 wins-1 at 2-at 1500m, 2000m in Brazil, Cidade Jardim Classico Presidente Silvio Alvares Penteado, Gr.3, 2d Cidade Jardim G.P. Presidente Hernani de Azevedo Silva, Gr.2, 3d Cidade Jardim G.P. Organizacao Sulamericana de Fomento, Gr.1, G.P. Diana, Gr.1.
ITAQUERE WAY (Jarraar). 4 wins in Brazil, Cidade Jardim Classico Presidente Silvio Alvares Penteado, Gr.3, 3d Cidade Jardim Copa ANPC Eguas, Gr.3, 4th Cidade Jardim Classico Pres Jose Bonifacio Coutinho Nogueira, L. Producer.
VEUVE FOURNY (Christine's Outlaw). 7 wins from 1400m to 2000m in Brazil, Cidade Jardim G.P. Organizacao Sulamericana de Fomento, Gr.1, G.P. Copa Dos Campeoes, Gr.2, G.P. Presidente Hernani Azevedo Silva, Gr.2-twice, G.P. Presidente Fabio da Silva Prado, Gr.3, 2d Cidade Jardim G.P. Presidente Hernani Azevedo Silva, Gr.2, G.P. Presidente Fabio da Silva Prado, Gr.3, G.P. Jose Paulino Nogueira, Gr.3, 3d Cidade Jardim G.P. Organizacao Sulamericana de Fomento, Gr.1, 4th Cidade Jardim Classico Presidente Silvio Alvares Penteado, L.
Race Record: 11 Starts 2-1-1 €27,900.
2 wins at 2100m, 2350m in 2018, Maisons-Laffitte Prix de l'Etoile du Bout du Monde.


You can win a signed copy of Our Endless Numbered Days here.
I started writing properly when I was forty (I'm not sure I can count the writing I did for my English O'Level, although i know I enjoyed it). A friend of mine mentioned NanoWrimo (National Novel Writing Month) and I thought it sounded like a crazy, fun thing to do. So, I wrote 50,054 words in one month. But I didn't know anything about writing, how books are structured, and even less about editing. What I wrote couldn't in any way be called a novel, so I deleted it from my computer. It's gone, completely. Then I started writing short stories, and in 2012 started writing Our Endless Numbered Days.
Q2. Do wish you could get that first novel back and review it now that you've progressed with your writing talents? Do you think your current situation would give you a different view on the quality of writing?
I deliberately haven't re-read Our Endless Numbered Days because of that exact reason. I made it as good as I possibly could before it was published, but I'm sure, having had more experience of writing now there would be lots of things I'd like to change, and I wouldn't be able to.
Q3. Did you always want to be a writer?
No, I wanted to be a sculptor. I thought that writers, or authors, were very special individuals, and although I've always read a great deal, it never occurred to me to write.
Q4. What spurred you to take up the pen and write?
I've always had a creative aspect to my life. I trained as a sculptor and up until I started writing, I was still drawing and carving. I'm not sure what exactly made me switch from one to the other. Perhaps I was looking for a new challenge. I've always read a lot and never considered becoming a writer until I was forty and started writing short stories.
Q5. How did you feel when you were writing this book?
Tortuous! I discovered that actually I don't really like writing that much. I don't plan my novels, so I often had no idea what would happen next, and putting one word in front of the other was often very difficult. What I also discovered though was the enormous amount of satisfaction when i wrote 'The End' at the end of my first draft, and then how much I love editing. Really, I only write so that I can edit – play around with the characters, the structure, the paragraphs, and finally, each and every word is considered.
Q6. How long did it take to write?
It took me a year and quarter, but that was while I was also working full time. I would write every evening and most weekends, unless I was away on holiday. I have a very supportive husband, so he cooked the dinners and did all the other things that needed to be done while I was writing.
Q7. Do you have a special place where you go to write?
I write in my sitting room. I've written two books almost reclining on my sofa! But last week I finally got a desk and now I sit at it in a proper chair. The desk is only slightly bigger than my laptop, but still big enough to write.
Q8. When you begin writing, did you ever think you'd get to where you are now?
Never! It is so difficult to get a novel traditionally published these days, so although I knew I wanted that, I really didn't think it would happen. i didn't know anyone in the industry, so I submitted my manuscript to agents and it was selected off the 'slush pile', and ultimately sold to Penguin as well as eight other publishers around the world. It's not something I could ever have anticipated.
Q9. Do you feel proud of yourself knowing what you've achieved? And what are your hopes for the future?
I'm not sure proud is the word. Amazed? Incredulous? Okay, maybe proud – not of myself but that a book I wrote is out there in bookshops; a book many people seem to be enjoying. That's a wonderful feeling.
I gave up my job in marketing a year and a half ago in order to write full-time, which was always going to be a risk. Will I be able to continue paying the mortgage? Will my next book be bought? So my biggest hope is that I will be able to continue sitting at my desk writing fiction. And of course, I hope my books will be read by some people and that a few will like them.
To enter the competition and win a signed copy of Our Endless Numbered Days, please visit the Giveaway.
Oh, I think I just found the next book I'm going to read.


What we did: It was time to disembark the ship. We were sad as we didn't want it to end. Checking out was really easy the baggage handlers had left us tags to tell us that our bags were in the Tinkerbell section of the terminal. We packed our hand luggage cases and headed to the terminal. When we got to the Tinkerbell section the amount of suitcases there was insane. We thought it would take ages to find our cases, then a cast member told us that they are in cabin order. This made it really easy and within 15 minutes we were heading onto the Disney World Bus back to the resort.
For the next 9 nights we were staying in Saratoga Springs. This would be the part of the holiday where we were also on the dining plan and had resort refillable mug, 1 quick service, 1 table service and 1 snack each day. We managed to get the dining plan for free as we were staying in a deluxe resort. If we were paying, at the time, it would have cost $55.59 a day.
Check in was a nightmare as they could not find our reservation number in the system. This was a time to panic as it was the part of the reservation which had our dining, hotel and theme park tickets on it. The cast member seemed to think that because we booked it on the UK Disney Site we had a reservation number that would not fit into the American system. To make matters worse they could not phone the UK as it was shut due to the time difference. It took well over an hour and lots of phone calls to sort it out. Eventually we were checked in, we were taken to our room by golf buggy as the resort is so big. The room was huge with kitchen, bedroom, bathroom and balcony.
We decided to make Hollywood Studios our first park, which turned out to be our favourite park of the trip. Our first attraction was The Tower of Terror. Before our trip we decided not to look at any of the attraction online so they would be a surprise, well tower of terror was a little more than a surprise. I was so scared getting into the lift, the cast members are so in character and that scares you even more. So the Tower of Terror is basically a lift that drops 13 floors. It was the scariest but best ride I had ever been on. I love the rides that make you panic and you get butterflies in your stomach. Next up was Rock 'n' Roller, which again gets your heart racing. This is a roller coaster that zooms off so quick you cant move. This was one of our favourite ride photos of the trip.
We walked around the park and took advantage of the PhotoPass. We payed $199 for PhotoPass, which is a service where there are photographers around all theme parks taking photos of your party. Ride photos are also included. We thought this would be worth it as we find it difficult to have photos of the two of us. Here are some that were taken in Hollywood Studios, we particular like the magic shots.
We decided to head back to the resort after lunch as it was getting a little to hot. Once back we relaxed for a few hours before heading over to Downtown Disney. Saratoga Springs is the perfect location for getting to Downtown as your able to walk or get a boat. We decided to walk as the weather was so nice and it was starting to cool down a little.
We had dinner at rainforest café which had amazing theming. Outside they have a volcano that erupts with fire and smoke. It felt like we were sat in the rainforest with the trees, animals and sounds. We then walked around the shops and loved the lego store and the World of Disney before going back to the resort.
Lunch at Catalina Eddies – We both had Chicken Caesar Salad and a coke. We asked the cast member if we could substitute the Chocolate Cake for a bottle of water. We were met with the most shocked expression and reply 'you don't want cake'. Well not really seems as its boiling hot and only just midday. The salads were really good but the portion sizes were ridiculous, we could have easily shared a meal and still be full.
Me: Taste of the Islands – Caribbean Coconut Shrimp, Dynamite Scallops and Shrimp served with mango salsa.
Mike: Ribs, Shrimp and Steak Trio served with coleslaw and safari fries.
We couldn't face desert so took it with us back to the room, where it stayed in the fridge and then went to the bin.
The highs: When we arrived back at our resort that night the resort had left us a gift to apologise for the wait at check in and to celebrate our honeymoon. We had balloons, mugs and snacks.
The Lows: The check in at Saratoga Springs was so stressful, we actually thought we were not getting a room.


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Music maestro Isaignani Ilaiyaraaja was on Thursday bestowed with the second-highest civilian honor, Padma Vibhushan by the Government of India.
Music maestro Isaignani Ilaiyaraaja was on Thursday bestowed with the second-highest civilian honour, Padma Vibhushan by the Government of India. In a career spanning over four decades, the legendary composer has given music in over 1000 films. Ilaiyaraaja has mainly composed for Tamil films but has also given music to various Hindi, Telugu, Kannada and Malayalam films.
"The Padma Vibhushan award conferred upon me is an indication of PM Modi led government's respect to Tamil people and Tamil Nadu," Ilaiyaraaja told the press after the announcement, reports a leading news agency.
Ilaiyaraaja has won five National Awards, three for Music Direction and two for Background Score. He is also an instrumentalist, singer and songwriter.
He first gave music for the 1975 Tamil film Annakkili and has given music for over 6500 songs. In 2010, he was honored with the Padma Bhushan by the Government of India. His last National Film Award was for the Tamil film Tharai Thappattai, which he won for the background score.
Ilaiyaraaja's musical style was noted as he introduced Western style and combining it with Indian classical arrangements.
Apart from Ilaiyaraaja, cricketer MS Dhoni received Padma Bhushan. While Mr. Ilaiyaraja was among the three Padma Vibhushan awardees, the former India captain is among the nine Padma Bhushan recipients.
Ghulam Mustafa Khan (Maharashtra) and Parameswaran Parameswaran (Kerala) were the other Padma Vibhushan awardees. Pankaj Advani, Philipose Mar Chrysostom, Alexander Kadakin (posthumous), Ramachandran Nagaswamy, Laxman Pai, Ved Prakash Nanda, Arvind Parikh and Sharda Sinha are the other Padma Bhushan recipients.
the most deserving award in the music industry.. He is a Gem of our country….


text:
/ ► Lesson 25 Grassed Waterways
Vegetated drainage channels are also called grassed waterways, or vegetated waterways. Such types of channels are either naturally formed or constructed as water courses and planted with grasses. These channels are used for the carrying excess runoff from crop land safely without scouring the channel beds and sides towards the outlets, which may be rivers, reservoirs, streams etc. The vegetated outlets are constructed prior to the construction of terraces, bunds, etc. because grasses take time to establish on the channel bed. Generally, it is recommended that there should be a gap of one year between the construction of grassed water ways and the construction of terraces so that the grasses can be established during the intervening rainy season. Fig. 25.1 shows the grassed waterways.
Fig. 25.1. Vegetated waterways (sectional view). (Source: https: //www. nac.unl.edu)
25.2 Factors Affecting the Shape of Waterways
The shapes of grassed waterways are of three types:
(1) Trapezoidal
(2) Triangular
(3) Parabolic
Different shapes of grassed waterways are illustrated in fig. 25.2.
Fig. 25.2. Grassed waterways shapes. (Source: https: //www. www.thisland.illinois.edu)
A parabolic shaped waterway represents a natural channel. In normal course of water flow, the trapezoidal and triangular sections become parabolic in shape due to deposition of sediments over the channel section and bank erosion. At some places earthwork is also not necessary to construct the parabolic shape waterways, only construction of boundaries is needed to define them. The factors that affect the selection of shape of waterways are:
(a) Construction equipment availability
(b) Velocity of flow
(c) Grade of the waterway
(d) The type of grass cover
The equipment available for construction of the waterway is one of the main factors. Trapezoidal shaped channel can easily be constructed with the blade type machines provided that the design bottom width of the channel is greater than the minimum width of the cut of the equipment. If the design bottom width of the trapezoidal channel is narrower than the width of the mower swath, then construction is not possible, because neither equipment can move nor desired width of the waterway can be achieved. Similarly, triangular and parabolic shaped channel with side slope of 4:1 or flatter can easily be constructed by using suitable equipment. However, from construction point of view, the trapezoidal cross section can easily be constructed and widely used where the waterway is artificially constructed as terrace outlets along the boundary line. Trapezoidal and triangular cross-section of channel, after some time, is liable to take the form of parabolic section either due to siltation at the bottom or due to scouring of the soil from its bottom and sides. That is why parabolic shape of grassed waterway is generally considered as most economical and also a more stable cross section.
(b) Velocity of Flow:
The permissible flow velocity in the grassed waterway depends upon the type and condition of vegetation and its density to resist the erosion. A uniform vegetative cover in the waterway is important to provide a better channel stability and also to decide the permissible flow velocity. Permissible velocity in grassed waterways varies according to the vegetative growth. The approximate values of permissible flow velocity for different grassed cover are given as:
Permissible Velocity (m/s) Cover Condition
0.9 to 1.2 Sparse grass cover
1.5 to 1.8 Good grass cover
2.0 to 2.5 Sod of excellent cover
However, for an average condition of grassed cover and channel section, a flow velocity from 1.5 to 2.0 m/s is used for design purposes. In grassed waterways, the average flow velocity is always higher than the actual velocity near the bed, as surface roughness is greater.
Normally, a channel grade of approximately 5% is recommended for vegetated waterways. A grade of more than 10% is not recommended, as it is likely to become erosive. Vegetated waterways are generally constructed along the direction of the slope.
(d) Grass Cover
The grass cover increases the factor of roughness which reduces the velocity of flow and the channel hydraulic capacity, and along with it, the velocity is made safe (non-erosive) for the runoff to pass through the channel. The value of Manning's roughness factor (n) is not constant for any given species of grass, but varies with the depth and the velocity of flow and the submergence level of grass. When the depth of flow is less, the water seeps through the stems of the grass, which reduces the flow velocity considerably as the resistance to the flow is very high with a high value of n.
25.3 Design of Grassed Waterways
In cases, where the shape of the waterway, the carrying capacity, and the slope of the bed are known, the procedure for the design of the channel parameters comprises of the following steps. This procedure is an iterative one.
Step 1: Assume the value of flow depth and calculate the channel cross sectional area (A), wetted perimeter (P), hydraulic radius (R) and top width (T):
For trapezoidal channel section (Fig. 25.3),
Fig. 25.3. Trapezoidal grassed waterways. (Source: Schwab et al., 1993)
b = bottom width (m)
d = channel depth (m)
Z = e/d =side slope (horizontal: vertical) of trapezoidal channel
For Triangular channel section (Fig. 25.4),
Fig. 25.4. Triangular grassed waterways. (Source: Schwab et al., 1993)
d = depth of channel (m)
For parabolic channel section (fig. 25.5),
Fig. 25.5. Parabolic grassed waterways. (Source: Schwab et al., 1993)
d = depth of channel section (m)
Step 2: Determine the mean velocity of flow by using manning's formula which states that
R= hydraulic radius of the channel section (m)
S = channel grade
n = Manning's roughness co-efficient (for vegetated waterways, n= 0.04)
Step 3: Determine the discharge rate Q = Av (m3/s) through the channel.
Step 4: Check if the velocity is safe, and the carrying capacity of the channel is within the permissible range.
Step 5: If it is observed that the velocity is unsafe, and the carrying capacity is not within the permissible range, and then repeat the process with another set of assumed value in step (1), till the carrying capacity is found to be within the permissible range.
Step 6: A free board of 15 cm is then added to the assuming channel depth as


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