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195 Broadway sale bodes well for downtown
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Milanese-inspired eatery Casa Lever renews long-term lease at Lever House
Manhattan's office occupancy shows signs of recovery
Tech-driven hedge fund Two Sigma renews lease on lower Sixth Avenue
Why NYC must keep its markets global
Construction halts at Times Square Theater as building remains tenant-less
Downtown is on fire. How many times have you read that?
But the boom in the district once called Wall Street far transcends lazy pronouncements that the area has "bounced back" since the dark years following 9/11.
The energy is tangible in property values, office and retail leasing and the famous residential explosion. Morale is soaring as the worst effects of Sandy are being mitigated.
The latest dramatic economic indicator is the sale of the majority interest in 195 Broadway, which I first reported on nypost.com Monday.
The landmark "wedding cake" trophy's owners, L&L Holding Co. and Beacon Capital partners, sold the majority stake to institutional investors advised by JPMorgan Asset Management in a deal that closed last week.
The bank declined to comment, and L&L Chairman David Levinson, who was traveling, could not be reached. But downtown sources briefed on the recapitalization valued it at more than $500 million — perhaps more than twice the $266 million Levinson and his partners paid to buy the building from Peter Kalikow in 2005.
L&L, which will retain a minority stake, will continue to manage and lease the building.
The 1 million square-foot landmark had hundreds of thousands of square feet vacant when Levinson and L&L co-founder Robert T. Lapidus took it over. But they soon lured Omnicom Group, which took nearly 200,000 square feet. Later, HarperCollins signed for 185,000 feet and will move there from Midtown next year. The office floors are now fully leased.
Along the way, asking rents rose from the low $30s to nearly $50 a square foot. The building's value was enhanced by the near-completion of the MTA's Fulton Transit Center across the street. In addition, L&L is spending $50 million to create 35,000 square feet of new, prime retail space in 195 Broadway's lobby and concourse.
Meanwhile, Cushman & Wakefield reports that Lower Manhattan recorded 523,000 square feet of positive absorption in the third quarter — the only major Manhattan submarket to show any gain at all.
Cushman Executive Vice-Chairman Tara Stacom, who is the leasing agent for One World Trade Center, attributed the "remarkable" result to the way the area "has reinvented itself as a 24/7 hub" for "creative and innovative companies" full of new retail, parks and restaurants.
"For perhaps the first time in its history, downtown is increasingly being seen as a tenant's most-desired option," Stacom said.
As Lois Weiss first reported, law firm Jones Day has signed for 350,000 square feet at 4 Brookfield Place. Other firms that signed large leases to move downtown from Midtown or Midtown South included Nyack College, Droga5 and the American Arbitration Society.
While there's still plenty of space available at One World Trade Center and Four World Trade Center, Larry Silverstein has a term sheet with GroupM for the media giant to be the anchor tenant at Three World Trade Center, which has been built only to the podium level.
A completed lease, possible by early next year, will allow the tower to rise to 80 stories.
By then, construction will be well underway on Silverstein's 30 Park Place, the Robert A.M. Stern-designed, 82-story luxury condo tower with a 185-room Four Seasons Hotel on its first 21 floors. The project breaks ground on Tuesday.
Residential brokers predict at least some of its 157 condos will sell for more than $4,000 a square foot — a downtown record.
A different kind of residential project is speeding along at 70 Pine St., the landmarked former AIG headquarters that Rose Associates is converting into 664 luxury rental apartments and 132 extended-stay units.
Faith in the district's continued role as a major office district was confirmed by Fosun International of China's $725 million purchase in October of One Chase Manhattan Plaza, which Fosun intends to keep all-commercial.
While the deal has yet to close (but likely will soon), a morale-boosting development occurred at the site last week. JPMorgan Chase quietly reopened the popular, 2.5-acre plaza at the base of the tower, which it had closed for reconstruction since November 2011.
On the retail front, Brookfield Properties has already landed Ermenegildo Zegna, Hermes, Burberry and Michael Kors for its huge Brookfield Place retail portion.
And Howard Hughes Corp. is pursuing public approvals to reinvent the South Street Seaport as a major residential, retail and entertainment destination. The Post reported Monday it is to include a 40,000 square-foot gourmet food market.
realty check
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When you get Lil Uzi Vert, Playboi Carti, and Quavo on one song, you unlock the swag forever.
Sunday morning saw the latest episode of Frank Ocean's Blonded Radio show pierce our souls once again. But amidst the Micachu deep cuts and LCD Soundsystem singles, a battleship of style emerged from the fog. It is a song by A$AP Rocky called "RAF" and it is the sound of achievement.
With Frank himself rapping, along with Lil Uzi Vert and Quavo forming the remainder of this phalanx of flexing, "RAF" should be a hit if there is any justice in this world. "Ravioli" is just an incredible word to rap, and Frank raps it not once but twice in the first version (Frank, as always, has two versions). Someone who sounds a lot like Playboi Carti is in the back doing adlibs because he's just incredibly psyched to be here. The beat replaces that of your own heart. Just take in the second version of the song below and live out your dreams while we wait for the official release.
Phil couldn't have asked for more on a Monday. He's on Twitter.


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Замок Кіллілі () — один із замків Ірландії, розташований в графстві Даун, Північна Ірландія. Замок стоїть в невеличкому селищі. Замок вважається одним із найдавніших населених замків Ірландії. Більша частина споруд, що збереглися до нашого часу датуються 1180 роком. Замок збудований в норманському стилі, наслідує замки, які будувалися в ХІІ столітті в долині річки Луари (Франція). У ХІХ столітті замок був відреставрований архітектором Чарльзом Ленайоном. Замок належав клану Гамільтон з початку XVII століття. Нині в замку живе Гоун Роуен Гамільтон та його родина. Господарі замку іноді влаштовують у замку концерти. У цьому замку виступали виконавці Ван Моррісон, Глен Ганзард, Бап Кеннеді. У замку іноді влаштовують традиційні свята. У 2012—2014 роках замок використовувався для фільмів та телевізійних шоу.

Історія замку Кіллілі
Замок Кіллілі збудували норманські лицарі після англо-норманського завоювання Ірландії в 1171 році. Замок Кіллілі збудував феодал Джон де Курсі у 1180 році для захисту завойованих земель. Замок був частиною укріплень навколо озера Странгфорд-Лох. Крім захисту від ірландських кланів замок призначався для захисту від нападів вікінгів.

У 1602 році ірландський ватажок і вождь клану Кон О'Ніл володів великими землями на території нинішнього графства Даун, в тому числі землями Кіллілі. Кон О'Ніл відправив своїх воїнів атакувати англійських гарнізон замку Кіллілі. Але Кон О'Ніл був розбитий і потрапив в полон. Його кинули за ґрати і йому загрожувала смертна кара. Дружина Кона О'Ніла уклала угоду з шотландським аристократом Х'ю Монтгомері — за помилування Кона О'Ніла від імені королеви Х'ю Монтгомері отримує половину земель Кона О'Ніла. Кон отримав помилування від короля, але король Англії, Шотландії та Ірландії Джеймс (Якків) І розділив землі Кона О'Ніла на три частини. Землі Кіллілі, Бангор отримав інший шотландець — Джеймс Гамільтон з клану Гамільтон, пізніше І віконт Клейнбой. Замок був позначений на карті, складеній у 1625 році. У цьому ж році Гамільтон переїхав з замку Бангор у замок Кіллілі. Він розбудував і покращив замок. Замок і досі є володінням родини Гамільтон.

Син віконта Клейнбой — Джеймс Гамільтон, І граф Кланбрассіл побудував другу вежу замку — до того замок мав тільки одну вежу. Під час громадянської війни на Британських островах він підтримав роялістів, Стюартів та короля Англії Карла І. Замок обложили війська республіканців та диктатора Олівера Кромвеля в 1649 році. Замок обстрілювали гарматами з суші та з корабля, що плава по озеру Странгфорд-Лох. Замок був сильно зруйнований. Граф втік з замку, кинувши напризволяще залишки гарнізону, дружину та дітей. Олівер Кромвель конфіскував замок та землі графа Кланбрассіл.

Син І графа Кланбрассіл — Генрі Гамільтон — ІІ граф Кланбрассіл повернув собі замок після реставрації монархії і перебудував замок в 1666 році. Він перебудував вежі, відремонтував північну стіну. Те, що стоїть нині — в основному робота ІІ графа Кланбрассіл.

У 1667 році ІІ граф Кланбрассіл одружився з леді Еліс Мур — дочкою графа Дрогеда. Їхня єдина дитина померла в дитинстві. Леді Еліс виявила, що І граф Кланбрассіл у своєму заповіті написав, що землі і замок Кіллілі після смерті Генрі повинні бути розділені між п'ятьма кузенами Гамільтон. Вона знищила цей заповіт, її чоловік уклав новий заповіт, згідно з яким вона є спадкоємицею володінь Кіллілі. Цей заповіт він написав у 1674 році, а через рік, у 1675 році він несподівано помер чимось отруївшись, можливо миш'яком. Але леді Еліс не довго володіла замком — у 1677 році вона померла, залишивши замок своєму братові. Кузени Гамільтон знали про знищений заповіт І графа Кланбрассіл і вимагали повернути їм замок та землі. Через 20 років було виявлено копію першого заповіту. Але на той час всі кузени були вже мертві. Останнім хто помер, був Джеймс Гамільтон Нейлсбрук з графства Антрім, син Арчибальда Гамільтона, брата Джеймса Гамільтона — І віконта Клейнбой. Джеймс Гамільтон Нейлсбрук був впевнений що справа вирішиться на його користь. І заповідав розділити маєток на дві частини — одну передати його дочці Енн Стівенсон, уроджену Гамільтон, іншу половину віддати братам Гоуну та Вільяму Гамільтонам. У 1697 році суд розділив замок та маєток: Гоун та Вільям Гамільтони забрали головний будинок та вежі, Енн — решту замку.

Вільям Гамільтон помер, будучи бездітним у 1716 році, і замок перейшов до наступних поколінь нащадків Гоуна Гамільтона. Правну Гоуна — Арчібальд Гамільтон Роуен був ірландським націоналістом, був в лавах Об'єднаних ірландців, жив в цьому замку в 1806—1834 роках після повернення з Америки, де він був у вигнання.

Онук Гамільтона Роуена — Арчібальд Роуен-Гамільтон і його дружина запросили архітектора сера Чарльза Ленайона в 1850 року для реставрації замку. Він створив романтичний силует замку з додаванням башточки.

Дочка Джеймса Гамільтона Нейлсбрука — Енн вийшла заміж за Ганса Стівенсона. Маєток перейшов до її сина Джеймса Стівенсона, а потім до його дочки Доркас, що пізніше стала Доркас Блеквуд — І баронесою Дафферін та Кленбой (1726—1807). Її нащадком був Фредерік Темпл Блеквуд — V барон Дафферін та Клейнбой (1826—1902). У 1860 році V барон передав права на чатину замку Гамільтонам для реставрації замку. Барон додав прізвище Гамільтон до свого прізвища, одружившись зі своєю далекою родичкою Геріот Джорджиною Роуен-Гамільтон — дочкою Арчібальда Роуена-Гамільтона в 1862 році.

Замок зазнав нападу з боку Ірландської республіканської армії під час громадянської війни в Ірландії в 1920-х роках. Гоун Роуен Гамільтон якось сказав: «У мене є вирізка з газети "Белфаст Телеграф", де розповідається, про мого предка, якого розбудили о 2 годині ночі звуки перестрілки і йому було дуже цікао, що відбувається».

Див. також
 Список замків Ірландії

Джерела
 «History of Killyleagh Castle». Irish Secrets. Retrieved 28 March 2009.
 «King of my castle». The Belfast Telegraph, 28 July 2006. Retrieved 21 March 2009. Reproduced at Welcome to Killyleagh. Retrieved 21 March 2009.
 «The Settlement Story. Part three: Jailbreak, Rivalry and Plot!». Hamilton & Montgomery Settlement 1606. Ulster-Scots Agency. Retrieved 22 March 2009.
 «The Settlement Story. Part six: Three Ulster-Scots Spiritual Revivals, the Death of Montgomery and the "Eagle Wing" sets sail». Hamilton & Montgomery Settlement 1606. Ulster-Scots Agency. Retrieved 22 March 2009.
 Burke, John (1833). A Genealogical and Heraldic History of the Commoners of Great Britain and Ireland. Bentley. p. 348.
 «Ghost in the castle». Down Recorder, 27 October 1977. Reproduced at Welcome to Killyleagh. Retrieved 29 March 2009.
 O'Neill, B (ed). (2002). Irish Castles and Historic Houses. London: Caxton Editions. p. 18.

Замки графства Даун
засновані 1180

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Tag Archives: Karen McKenzie Anderson '54
Karen McKenzie Anderson '54
Karen McKenzie Anderson of Wernersville, PA, passed away peacefully in her home with her family present on February 25, 2019, at the age of 82 after a brief illness. She was predeceased by her husband of 45 years. Born on September 6, 1936, Karen was the only child of Kenneth W. McKenzie and Elizabeth "Betty" McKenzie. She grew up in Essex, Connecticut and graduated from the University of Vermont in 1958. That same year, she married David C. Anderson after his graduation from the United States Naval Academy. During David's military service, the family moved frequently and lived overseas. They settled in West Hartford and Farmington, Connecticut, while David practiced law in Hartford for over 30 years.Karen enjoyed being a part of Phoebe Berks Village for 10 years where she met many new friends and served in several volunteer roles. She was an active member of the Friends Wernersville Public Library. Karen loved birdwatching and travel. She is survived by her three daughters and by seven gr andchildren: Celia Anderson Davis (Paul E. Davis) of Parkton, Maryland and their children Samuel and Dorothy (Dee Dee); Jane Anderson Price (Stephen H. Price) of Wernersville and their children Morgan, Emma and Gwyn; and Deborah C. Stevens (Michael F. Stevens) of Niles, Michigan and their children Luke and Caleb.A private graveside service at the Mountain View Cemetery in Bloomfield, Connecticut, is planned for a future date. Lamm & Witman Funeral Home, Inc., 243 W. Penn Ave., Wernersville, is handling arrangements. In lieu of flowers, donations in Karen's memory may be directed to Wernersville Public Library or to a charity of the donor's choice.
Class of 1954Karen McKenzie Anderson '54Northampton School for Girls

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Excerpted from The Astrological Foundation Of The Christ Myth Book Four
Introduction To Book Four
The Evolution Of Religion, From Primitive Times To The Present
This is the fourth and final book of the series of books titled The Astrological Foundation Of The Christ Myth. Books One, Two and Three have served to lay the foundation for the extensive interpretations that are offered in this volume.
Our search is for Truth - throughout the three previously published volumes of this four-part series of books, we have focused on proving that religion, as we know it, is actually the symbolic rendering of natural phenomena. That is to say that the mythical stories embodied within religious text, in truth, actually describe cosmic interactions recorded over the millennia (by the Priesthood) whereas the celestial entities (planets, stars, sun, moon, cycles, constellations) are labeled as personified deities and the courses and cycles of these heavenly objects are likened to the intrigues, wars, conflicts, marriages, etc. of human types, royal and common. We have traced the origin of religious philosophy from its root as astronomy, evolved into myth and finally into modern religion. We have shown that ancient primordial man, in his never-ending struggle to survive amidst the sometimes devastating forces of nature found it incumbent to study and record the cycles of the seasons, the planets, sun, moon and stars and their associations with the earthly environment. This was necessary so as to take a cue from the cosmic and other cycles as indicators of regular cyclical environmental changes. And by observing and heeding the warnings and forecasts indicated by various cosmic cycles, humanity was more or less able to safely sidestep and/or adjust to the vicissitudes of the natural environment.
Humanity's survival is and has always depended on our ability to cope with and profit from our environment. Mankind's earliest supplications to the deities were efforts toward gaining supernatural assistance to withstand the sometimes-hostile forces of nature and also solicitations for divine aid in harnessing the seemingly fickle forces of Mother Earth in the never-ending quest for food, shelter, and clothing. The primary focus of the aboriginal inhabitants of this planet was survival, period. The concept of god was germane to the existence of these early-uncivilized tribes as a spirit-force that supplemented their groping efforts to harness, contend and withstand the natural elements (their environment). Our path to god in this era (era of modern religion) is, in fact, a continuation of the path pursued by our ancient primeval ancestors of the ageless past.
Hence, in our effort to correctly and clearly define this enigma called religion, we must go back in history and in time and thereby evaluate the earliest forces that launched us upon the puzzling path that we now tread. The truth of religious symbolism lies in the correct history of its evolution – from primordial times to the present. These fundamental truths were established long ago in prehistoric eras when humanity did not express their ideas in books or journals. They had not the ability to write or read and their grunting languages consisted of only a few hundred general and ambiguous words and/or gestures that related to their limited knowledge of their limited surroundings. They supplemented and augmented their languages by incorporating signs (pictures) and symbols as means of expressing and/or preserving ideas and information. They often drew or imitated the images of animals, birds, insects and natural objects to express and preserve their thoughts and ideas. For instance, a lion may symbolize strength, bulls fertility, rabbits procreation. Migratory animals that appeared during certain seasons may be used pictorially or in gestures to indicate the coming or arrival of that season with which they were associated. Likewise with cosmic configurations that accompanied certain seasons or natural activities such as floods or rains and sowing and harvesting etc. – these starry configurations may have been exhibited pictorially (drawn on natural rock formations, cave walls etc.) or in gesture or dance so as to indicate the coming seasons with which particular constellations were associated. The declinations of the sun and phases of the moon were, of course, prominent indicators of environmental changes and seasons as well as measurers of time.
These old primitive customs and more are the foundations from which our modern religious philosophies have evolved - the major focus of this Chapter (Introduction) is pursuant to proving that fact. In this book, we bring final clarity to many theological or scriptural mysteries of the ages, such as the book of Revelations and various other enigmatic portions of the bible. We have interpreted the mystical signs and symbols of modern theology by deductively tracing them to their origin. Within this book we shall explore the evolution of religion from a more precise perspective than perhaps we have heretofore endeavored. Our premise and focus is clear, that is by accurately defining and interpreting the mysteries of the past with precise correlations to the present we have successfully and accurately unveiled the truth in a way and manner that no rational mind can doubt.
Evolution Of Religion
In order to properly evaluate and trace the evolution of religion and its impact on our modern religious philosophy, we must go far back in time to the earliest anthropological and archeological indications of the ascendancy of man from roving bands of scattered families, foraging and hunting for foodstuffs wherever possible, to nascent establishments of settled tribal communities.
The history of ancient mans emergence from the nomadic state into settled communities with organizational structure, agriculture, animal husbandry, and the partitioning of permanent hereditary duties to families and/or members of the community, the nascent formations of Military, Royal, Ecclesiastical and Artisan Class structures with centralized authority and rules of conduct is Key to pinpointing the embryonic cultural and social traditions that over the millennia would eventually evolve into the social force popularly known today as revealed religion , inclusive of its social creeds and spiritual concepts. In fact all forms of religion practiced in this (our) era can be traced to this same type source or origin. Our religious philosophies are an evolutionary reflection of mans historical interaction with nature , shielded in myth and fable. These myths and fables of the distant past have evolved into our modern religious concepts. There is no truth to the concept of Revealed Religion (Revelation From a god (supernatural spirit) to a messenger (prophet)) – all religious beliefs are the result of mankind's social evolution and the Key to interpreting the myths and symbols embodied therein is found when we accurately separate actual history from mythical history, and then evaluate the actual history dispassionately – and this task is not easily accomplished.
I must re-emphasize that the Key to unlocking the veiled theological mysteries of the distant past and thereby shedding great and illuminating light upon the religious enigmas of the present, lay inuncovering and analyzing the early social structures of the first settled agricultural communities emerging from pre-history. That is not to say that mankind did not possess god concepts in his nomadic phases – most certainly he did, if we accept that the belief in the great-unknown (spirit) creator is instinctive. Natural history and Time have no beginning, no origin that we can point to, no year one (or 0) so to speak and herein lays the eternal unfulfilled quest of the enlightened of mankind – to find this Father of our beginnings with the hope that such knowledge will unveil our purpose and destiny.
Evolution Of The Priesthood
The evolution of religious thought from primitive times to the present is explainable but entails a dispassionate study of history and some common unbiased logic. The first step in this long process of religious evolution started with the emergence of the Priesthood. They evolved from a class of Star Gazers and Naturalist whose appointed hereditary duty, within ancient society, was the recording and forecasting of seasonal transitions. They (the Stargazers) signaled the planting of seeds and the harvesting of the crops. They studied and measured the cycles of time and the seasons by observing and recording the comings and goings of the celestial entities – and noting the terrestrial associations (rainfall, flooding, drought, animal migration, etc.) that accompanied the arrival and departure of these cosmic entities (stars, planets, asterisms, etc.) to and from specified coordinates. They were the first astronomers and meteorologists and masters of mathematics, which was a required skill within their ranks.
These early societies were stratified – whatever caste or class that an individual was born of determined his destiny throughout life, that is to say the obligation of the child to his society and rank or position within the society was inherited from the parents. This worked fine for the stargazers, in that their pivotal profession as keepers of the time blossomed intellectually far, far beyond the scope of the masses. Their abilities became prodigious over time, to the amazement of the common classes. They not only predicted the coming of the seasons in their order, but they forecasted the rains, the floods, solar and lunar eclipses, the phases of the moon and declinations of the sun and the Impact of their transits upon the land and its inhabitants. They charted the heavens, grouped the stars and named them. These stargazers garnered this phenomenal knowledge and ability at a time when the general public was overwhelmingly illiterate – they became a lordly class unto themselves. They cherished their supreme position and it was, of course, preserved within the caste system that prevailed. But the security afforded by Class distinction was not enough for these elitists who through superior knowledge had de facto control of the ancient emerging world which over time would evolve from community farms into city-states and into empires. So they decided to encode their knowledge into cryptic (symbolical) form – they invented the language of esoteric mythology, symbolism and allegory –a symbolic language that could only be correctly interpreted by those who had undergone mystical initiations within their Secret Societies or Fraternities.
This ancient mystical code that was incorporated to preserve and enshroud the wisdom and knowledge of the emerging sacerdotal class of antiquity is the archetypical mythology that has blinded common society spiritually down to this day. This mythology at the exoteric level is literal nonsense but within its esoteric folds resides the supreme wisdom of the ages.
When Primitive man began to settle in agricultural communities, it became necessary that they regulate their farming and animal husbandry within the constraints of the seasonal changes. It therefore was necessary for the tribes to assign some individuals (stargazers) to devote themselves to the study and tracking of the coming seasons and of course to financially support these appointees who worked for the common good. The offices or positions of these appointees (stargazers) were hereditary and their scientific knowledge increased exponentially and was kept strictly secret, not shared with the other levels of society. Their cosmic prognostications took on the aspect of secret wisdom; and of course it was to their advantage to conceal their methods and knowledge so as to secure their privileged position in society. So as society evolved religiously (over thousands of years), these astronomers and mathematicians (calculators of the seasons) became the primary ministers of religious thought, thus the sacerdotal class was begun.
In order to clearly understand the evolution of religion from the science of astronomy, we must recognize that this process of religious evolution covered many thousands of years. The actual birth of the process is forever lost in antiquity, and the motivations of those who engineered and in later times diverted (or modified) the focus of the process (in terms the mythical-religious illustration of a physical reality) were varied. Originally, the primitive stargazers (astronomers) of primordial times were certainly dedicated to the common good of their tribes. But as the centuries passed and their intellectual advances so greatly exceeded those of the general population, they succumbed to the inevitable temptations of avarice and lust for power. They applied their superior knowledge in a way that enhanced and secured their privileged status. First of all their positions as Timekeepers were hereditary, so this served to keep their advanced knowledge of mathematics, astronomy and meteorology confined within close ranks. But this did not satisfy them – they also established secret codes and symbols so that their knowledge was elevated to another language that was incomprehensible to the uninitiated. They covered the possibilities of dissension within their families also so as to prevent the unworthy or untrustworthy access to this esoteric wisdom; they established secret and closed societies for those that were chosen as candidates to be trained in the mysteries of their esoteric wisdom. The candidates had to pass certain arduous test, which served to gauge their loyalty and dedication to the inner circle. They also had to swear life and death oaths - that they would never reveal the secrets of their closed society. Even when the candidates were accepted, all the doors of the esoteric wisdom were not opened to them. The ancient Priests established a tier system for the gradual advancement of the potential hierophants – knowledge was unveiled to the candidates in degrees and each advancement required tasks of qualification.
The ancient Priesthood of primordial times and early civilization possessed an environmental knowledge that rivals our understanding of the environment here in the 21st century. They possessed this knowledge (higher mathematics, astronomy , geography, meteorology) at a time (in pre-history) when perhaps 99% of the population was illiterate. The ignorant masses were superstitious and uneducated with little or no understanding of the cycles of nature and the causes of the seasons. And this ignorance suited the tactics of the Priesthood just fine. The esoteric wisdom was maintained and controlled by the priesthood and shared somewhat with the Royalty. As religion evolved from astronomy i.e. the symbolic illustration of the science of astronomy, the Priesthood used their advanced scientific knowledge to mesmerize and astonish the masses.
So as the Priesthood (this sacerdotal society that over hundreds and thousands of years had evolved from a class of Timekeepers, star gazers, weather forecasters) began to proselytize the public and formulate the religious tenets of the various societies, they touted themselves as the vicars of the gods, as gods' emissaries to the populations of earth. The Priesthood had the Power (knowledge) in their minds to actuate and perpetuate this chicanery- they would astound the people, for example, by declaring that at a certain time and location at their command, the moon shall blot out the light of the sun, or perhaps they would predict a Lunar Eclipse or the onslaught of turbulent weather or drought. All this they could predict by means of their scientific knowledge, but in the minds of the ignorant masses these Priest , Soothsayers and Witchdoctors were visualized as true emissaries of the gods. How else could they possess such powers was the thought of the benighted.
Star and Nature Worship
I would add that the special dates that were established for harvesting or planting or whatever, may have at first only been secular notations on the calendar, but over time these special days became sacred days and eventually deities were attached to these sacred days as well as religious ceremonies which served to offer sacrifice or obeisance to the deities so designated. It also follows that the priesthood became very adept at the science of architecture and that religious buildings and monuments were therefore designed to help aid in the effort of tracking time. The orientation of the structures were laid so as to measure the movements of the sun, moon and stars and thereby give notice to the initiated of the entrances and exits of the seasons.
Originally, the tasks assigned to the ancient Time Keepers (Stargazers) of these fledgling agricultural communities was to track the seasons and notify the public of the appropriate time to sow their seeds and of the appropriate time to harvest the crops. This information was vital to the survival of these newly settled hamlets of antiquity, making their first attempts at transition from the hand to mouth existence of nomadism. And as these ancient Timekeepers recorded their observations by the customary methods of oral traditions or markings on natural landmarks etc. they had in fact entered the embryonic stages of the science of astronomy, and concurrently (and unknowingly) laid the foundation upon which the world's religions would be fashioned in the millennia that followed.
Of course the system of tracking the seasons by using stars as signpost to announce their (seasons) comings and goings worked fine, just as it does to this very day. But anciently, as the system of using stars to mark the skies and announce the entrances and exits of the seasons became customary and second nature to the peoples, the original purposes (or understanding of how and why the system was initiated) became lost or clouded in the minds of the masses. As the years rolled by, the custom of searching the heavens for particular asterisms to signal various agricultural and related activities became ritualized. After a while, in the public mind, it was not enough spiritually or psychologically to just run into the fields and sow or harvest when the appropriate heavenly signpost appeared on the horizon. They fashioned that a celebration was in order and festivities and the like.
As more years rolled by, just celebrating the arrival of the starry signpost became spiritually insufficient and psychologically non-fulfilling – so much depended upon the arrival of the stars that announced not only the agricultural activities, but marked the seasons for rain and sprouting fields and forest and spawning fish, animal migration and so forth. The masses began to look to the starry signpost not only as markers of the seasons but rather as Bringers of the seasons. They imagined that their rituals of celebration that greeted the annual arrivals of various stars or star groups (constellations ) did not carry enough glory (significance) for these momentous occasions. Now praise and supplication were in order – the starry signpost at this point took on aspects of divine deities, in the minds of the superstitious masses, deities worthy of praise and laudable beyond limits. The stars were no longer viewed as only heavenly lights but also as temples of the gods – these stars were imagined to house the spirits of the divinities and were not only worthy of praise but praise was required. The stars were the first celestial entities to be ranked as deities, according to the scholars that have researched these matters, then came Lunar deities, followed by the Solar deities – they (the stars) were imagined as residents of heaven and the bringers of fair weather and bounty and rain and blessings to their human subjects.
Read Complete Book
The above written expresses the early stages of human development and also of human religious development – and all is innately connected with the cosmos, the heavenly vault of the skies. The link between all is the element of Time, that is the tracking and measurement of Time, and Time tracking is the basis on which all scripture is formulated. The scriptures are, in fact, registries of astronomical phenomena written in a mythological format, plain and simple.
It is logically evident that Star Worship evolved from the ritualizing of the system of using stars and asterisms (groups of stars) as markers so as to track time. The stars were used to signal the comings and goings of the seasons, and to locate the position of the sun on its annual journey. These stars, asterisms, common constellations and zodiacal constellations enabled early man to identify the cardinal points and use other assorted stars and constellations as signpost for measuring the span in between cardinal points and tracking the sun as it traveled throughout the year. This was of obvious importance so that early civilization could successfully plant and harvest crops as well as for other reasons such as migration, animal husbandry, food storage and export and so on and so on.
It is very easy to understand that by making these signal days[1] of the stars into holidays and festivals their remembrance was assured. And it follows that as society became more and more religious that these signal days (that were a matter of life and death in terms of their importance to agriculture) – that these signal days would over time evolve into religious or sacred days dedicated to certain deities (stars) that were now not just signals of the seasons but actually viewed as the bringers and causers of the seasons. After humanity deified the stars, it of course followed in natural progression that the deities became deserving of worship and sacrifices. And in this we have the evolution of religious rituals based on primitive astronomical observations that were geared to tracking time in order to assure propitious agricultural and related enterprises.
The first stellar deities were depicted as animals, some malevolent and some benevolent. They chose animals names for the various constellations, animals whose presence or activity was somehow associated with the season of the stars heliacal appearance on the eastern horizon, such as the heliacal rising of the Dog-Star Sirius , barking its announcement of the dog days of summer. A stars heliacal descent on the western horizon was also a reference indicator and the stars that transited the midnight meridian served as another reference coordinate for tracking time. The characteristics of the animals would in some way be associated with the concurrent activity or season that the stars arrival on the horizon was found to indicate. For example, the bull deity was associated with fertility – hence a Spring constellation indicating new birth. The lion was in some instances associated with ferocious heat – hence it was a summer constellation. The Virgin with a stalk of Wheat may have been associated with harvesting and so forth. The deities were not limited to just one symbolic indication. As time passed the deities became humanized in form but maintained animal attributes as part of their guise, perhaps in the attire of the deity or some ornament. And in many cases human and animal anatomies were fused so as to create a mythically symbolic portrayal that was part animal and part human in visual appearance. I'm thinking mainly of ancient Egyptian symbolism as I write this.
Of course some stars (deities) were indicators of propitious events (seasons) while other stars (deities) were witnessed with foreboding. The benevolent stars (deities) were greeted with great offerings of flowers, foodstuffs, dancing and various tangible demonstrations of gratitude and welcoming. But the ominous stars (deities) were served with blood sacrifices, fasting, self-mutilation and various rituals that were designed to appease and placate the wrathful deities. Our religious rituals of today have sprung from the sources that I have just described.
Theology Of Time
Hence, this is the true and accurate account of the evolution of religion – it started as astronomy that evolved into cryptic Myth , for reasons that I have explained above – and out of this mix has emerged our present day religious creeds. The fables that we call religious history are completely bogus in terms of actual history. The evolution of our modern Religious Concepts began with Astronomy, and evolved through Mythology and Astrology into modern religion. Jesus Christ , Moses , Abraham and all of the other so-called prophets of the Quran , Bible and Torah are cosmic myths – they never existed in actual history. They are the personifications of cosmic entities and their tales, in truth, are no less than a registry of astronomical phenomena written in a mythological format.
The best term that I have ever heard as a description of religion is Theology Of time – that's exactly what religion is and has always been. Religious myth was born out of a system of Time-Keeping, its originators were primitive stargazers whose history goes back more thousands of years than I would like to count, in fact I could say millions of years, but I wont stress the point since that time-frame covers cycles that we haven't covered to this point, in my previous books on this subject. The largest cycle that we have discussed is the precession cycle that spans 25,920 years, and this is where our focus should remain for the moment, but the ancients actually measured time in excess of that cycle.
Subjects Reviewed In Book Four
Within this Book, we shall also bring greater clarity to the important book of Genesis. Witness this quote from Book Three: Chapter One
"Genesis One contains a Lot more Symbolism. The First chapter and more of Genesis is actually Bursting At The Seams with Stellar Symbolism, but that is not our Focus, at this Time . Furthermore the Interpretations are much more involved and tedious, so we will move on"
In Chapter two I have included much of the Stellar and Circumpolar symbolism that was omitted from the previous volumes. The inclusion of the stellar symbolism and its interpretations will give the reader a much broader comprehension of biblical allegory. I have found astronomical correlations going back over 8,000 years in the Book Of Genesis. The interpretations are very vivid and jolting.
We have attacked and explained many of the most enigmatic portions of the bible within Book Four, and that includes the Book Of Revelations – that mystery of the Ages. We have included many interpretations relating to Environmental (Agricultural) symbolism within this Volume, as it is very pertinent to the New Testament and to Revelations as well.
We have included an extensive explanation of the cycles of Time in Chapter One. It is fundamentally important that the reader delves intensely into that chapter, as it is Key to many interpretations that follow. And furthermore I have written this book with the assumption that the reader is familiar with the information contained in my previous books on this subject, which serves as a sort of stepping-stone to the more intricate matters that are reviewed within this Volume.
As we begin our research, it behooves to first recognize that the evolution of religious thought from primitive times to the present is explainable but entails a dispassionate study of history and some common unbiased logic. The first step in this long process of religious evolution started with the emergence of the Priesthood. They evolved from a class of Star Gazers and Naturalist whose appointed hereditary duty, within ancient society, was the recording and forecasting of seasonal transitions.


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Le Châtellier est une commune française, située dans le département de l'Orne en région Normandie, peuplée de .

Géographie
La commune est aux confins du Bocage flérien, du Domfrontais et du pays d'Houlme, en Bocage normand. Son bourg est à  au sud-ouest de Messei, à  au sud de Flers, à  au nord-est de Domfront et à  au nord-ouest de La Ferté-Macé.

Le bourg se situe sur l'axe Flers-Domfront.

Climat
Le climat qui caractérise la commune est qualifié, en 2010, de « climat océanique franc », selon la typologie des climats de la France qui compte alors huit grands types de climats en métropole. En 2020, la commune ressort du type « climat océanique » dans la classification établie par Météo-France, qui ne compte désormais, en première approche, que cinq grands types de climats en métropole. Ce type de climat se traduit par des températures douces et une pluviométrie relativement abondante (en liaison avec les perturbations venant de l'Atlantique), répartie tout au long de l'année avec un léger maximum d'octobre à février.

Les paramètres climatiques qui ont permis d'établir la typologie de 2010 comportent six variables pour les températures et huit pour les précipitations, dont les valeurs correspondent à la normale 1971-2000. Les sept principales variables caractérisant la commune sont présentées dans l'encadré ci-après.

Avec le changement climatique, ces variables ont évolué. Une étude réalisée en 2014 par la Direction générale de l'Énergie et du Climat complétée par des études régionales prévoit en effet que la  température moyenne devrait croître et la pluviométrie moyenne baisser, avec toutefois de fortes variations régionales. Ces changements peuvent être constatés sur la station météorologique de Météo-France la plus proche, « Saint-Bomer-les-Forges », sur la commune de Saint-Bômer-les-Forges, mise en service en 1997 et qui se trouve à  à vol d'oiseau, où la température moyenne annuelle est de  et la hauteur de précipitations de  pour la période 1981-2010.
Sur la station météorologique historique la plus proche, « Alençon - Valframbert », sur la commune d'Alençon,  mise en service en 1946 et à , la température moyenne annuelle évolue de  pour la période 1971-2000 à  pour 1981-2010, puis à  pour 1991-2020.

Urbanisme

Typologie
Le Châtellier est une commune rurale, car elle fait partie des communes peu ou très peu denses, au sens de la grille communale de densité de l'Insee.

Par ailleurs la commune fait partie de l'aire d'attraction de Flers, dont elle est une commune de la couronne. Cette aire, qui regroupe , est catégorisée dans les aires de  à moins de .

Occupation des sols

L'occupation des sols de la commune, telle qu'elle ressort de la base de données européenne d'occupation biophysique des sols Corine Land Cover (CLC), est marquée par l'importance des territoires agricoles (84,8 % en 2018), une proportion sensiblement équivalente à celle de 1990 (86,3 %). La répartition détaillée en 2018 est la suivante :
prairies (55,9 %), zones agricoles hétérogènes (25,3 %), forêts (10,8 %), milieux à végétation arbustive et/ou herbacée (3,9 %), terres arables (3,6 %), zones urbanisées (0,5 %).

L'IGN met par ailleurs à disposition un outil en ligne permettant de comparer l'évolution dans le temps de l'occupation des sols de la commune (ou de territoires à des échelles différentes). Plusieurs époques sont accessibles sous forme de cartes ou photos aériennes : la carte de Cassini (), la carte d'état-major (1820-1866) et la période actuelle (1950 à aujourd'hui).

Toponymie
Le nom de la localité est attesté sous les formes Castellers en 1199 et Castellarium au  siècle.

Les toponymes issus comme celui-ci de l'ancien français chastel/castel ont généralement pour origine une forteresse médiévale. Même origine que Le Catelier (Seine-Maritime).

Le gentilé est Castelliérain.

Histoire

Politique et administration

Le conseil municipal est composé de onze membres dont le maire et deux adjoints.

Démographie
Le Châtellier a compté jusqu'à  en 1911.

Économie

Lieux et monuments
 Église Notre-Dame-d'Assomption, en pierre, refaite au  siècle Elle est en forme de croix et est munie d'un petit clocher sur le pignon de la nef.
 Vieille croix de l'ancien cimetière, près de l'église. Cette croix ( siècle ?), représentée par une estampe de Jean-Victor Schnetz (1787-1870) (probablement au musée de Flers) a été démontée et mise en lieu sûr en 1996 par le maire de l'époque, pour assurer la sécurité des pèlerins de la chapelle des Roches.
 Chapelle des Roches, lieu réputé être le plus ancien lieu de pèlerinage de l'Orne, au mois de mai.
 Moulin Rouge, sur la Halouze.
 Cité minière Lebardier, construite en 1908.

Activité et manifestation

Sport
L'Avenir du Châtellier fait évoluer une équipe de football en division de district.

Personnalités liées à la commune

Héraldique

Voir aussi
 Liste des communes de l'Orne

Notes et références

Notes

Références
 Altitudes, coordonnées, superficie : répertoire géographique des communes 2014 (site de l'IGN, téléchargement du  mars 2015)

Liens externes

 Résumé statistique du Châtellier sur le site de l'Insee

Commune dans l'Orne
Aire d'attraction de Flers


We love discovering fresh new shows for our BNers and there is no doubt that this all new vlog from TW Magazine publisher Adesuwa Onyenokwe is going to be unique and interesting.
After 31 years on television, Adesuwa has launched her very own vlog today to mark her 53rd birthday.
The vlog is called "Speaking My Mind" and on the vlog she will focus on having candid conversations with her public on real life topics from raising children, owambe parties, identity, and much more.
Adesuwa, who also anchors an award-winning television programme called Seriously Speaking on Channels Television, has released the very first episode of her show.
I like. But i think that magical thing languages does to us is least among the Igbos. Thats me speaking my mind too.
SMH! How on earth can a TV media personality be promoting this level of tribalism in an already divided country? Oops! I forgot, she's 53 and of that generation. I honestly expected a 53 year old woman to share insights filled with lots of wisdom and not this.
What wrong did this woman do here? What tribalism, what rancour…? Okay, I get it. Obviously you woke up from the wrong side of the bed or you're just a hateful person. Get help and get a life.


This natural linen-colored fabric is covered with gorgeous green apples, some adorned with little worms or ladybugs. At each side there is a 3.75" (95mm) band of polka dots. As you can see in the image showing the full width of the fabric, the apples change direction in the middle. Each apple is about 1.5" or 38mm wide.
This fabric is a blend of 55% linen and 45% cotton and is 44" (108 cm) wide. This Japanese import is out of print.


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Patagonia Nano Puff Review: The Iconic Jacket Still Among the Best
October 12, 2018 | By Staff Post
The Patagonia Nano Puff has been in stores since 2010. It remains one of the brand's best-selling lines for a reason: It packs, puffs, stuffs, and warms with remarkable versatility.
When GearJunkie first reviewed the Nano Puff, the story was mostly about this lightweight synthetic jacket's ability to stuff into its own zippered chest pocket while still sporting key windproof and water-resistant properties important for outdoor adventures.
That hasn't changed. But today the popularity of the original jacket has spurred a host of other Patagonia Nano Puff products. There's a hoody, pullover, bivvy pullover, vest, and puffy pants, with options for men, women, and children.
Versatility: Wear the Nano Puff Anywhere
This sleek jacket is a favorite because, like many Patagonia products, it looks as good as it performs in a variety of situations. The Nano Puff is a well-loved lightweight outer layer for fall, winter, and spring.
In fact, one of our editors has pulled out the women's Nano Puff hoody in bright Tomato a lot lately. It's a nice choice for dry but cool days of autumn — and even some surprise early snow days here in the Denver foothills.
The Nano Puff is absolutely a three-season piece of gear. You'll just need to wear it with other layers depending on the time of year and your activity level. For example, it would work well for camping, hiking, backpacking, and even snowsports.
It's also one of those ubiquitous crossover pieces that look as good around town as on trails, which helps justify the $200 price tag for the original Nano Puff jacket. That said, we like this warmer so much that we could easily see investing in one to keep nice and one to beat up.
What's Inside the Nano Puff
The Nano Puff is a sleek-looking coat. And that sleekness helps it compress comfortably under other gear — in a backpack or as an ideal layer for winter snow sessions. In fact, it continues to get lighter: the Nano Puff has lost over 1 ounce since its inception.
For wilderness pursuits, the jacket's technical packability and warmth potential come from its core: PrimaLoft insulation. This is the Nano Puff feature that has evolved most over the years. And it's also the feature that puts this jacket on par with a midgrade down jacket when considering the warmth-to-weight ratio for the investment.
Here's the lowdown on the puff part: A quilted "brick" pattern keeps this thin yet surprisingly warm insulation layer in place. However, that's one area to watch on the Nano Puff: the threading keeping these blocks together. If you hook them on something, they will come loose. So you might want to steer clear of rock climbing or other highly abrasive activities.
Inside the current Nano Puff is a synthetic insulator called PrimaLoft Gold Insulation Eco, made of 55 percent recycled polyester. Patagonia claims using this type of fill in the Nano Puff alone saved more than 2 million plastic bottles from the landfill in a single year. The brand claims the ultrafine treated fibers in the insulation help retain nearly all — 98 percent — of its warmth when wet.
This is intentional. It's all part of Patagonia's continued pursuit to source materials that are easier on the planet. The brand has been using recycled materials in its products since 1993 when it first turned plastic bottles into fleece. The Nano Puff jacket got its current recycled shell and liner fabrics in 2009.
In this case, the brand challenged partner PrimaLoft to make a more eco-friendly insulation for the best-selling Nano Puff — and the manufacturer delivered an entirely new standard.
Nano Puff Lining, Face, and Other Recycled Features
Patagonia also uses airy 100 percent recycled polyester for the jacket's lining and face fabric as well. Even the Nano Puff's zippers and label are now partially recycled. That means along with the eco-insulation, recycled materials now compose three-quarters of the Nano Puff jacket.
For a lightweight jacket, the shell does a decent job holding up and repelling rips in multiuse scenarios. There's also DWR coating on the exterior for some added protection from the elements. While the water-resistant treatment helps rain bead up and run off quite well, don't expect to drench this jacket and be super happy.
Eventually, there's a saturation point. If it's going to rain, it's best to bring a waterproof shell along and count on the Nano Puff as a warm and light layer that will do most of the work before and after the deluge.
That brings me to the Nano Puff's liner. It, too, can only do so much. Like the outer, when you add wind- and rain-blocking features to an inner, you typically sacrifice some breathability. It's really hard to have the best of both.
So we can't recommend the Nano Puff for high-aerobic activities like running or any situation where internal moisture management is a primary concern. This is especially important in cold weather because if you can't wick that sweat well enough close to the body, it's going sit sticky — and frigid — on your core.
That's not a good place to be wet and cold. If you do try to push your activity level in the Nano Puff, make sure your base layer is dialed.
Other Nano Puff Features: Pockets, Zippers, Hoods
The Nano Puff has some other simple yet effective elements. Pockets are among them. This is especially exciting for a pocket-hound like me. The jacket's zippered hand-warmer pockets are roomy.
And that original internal zippered chest pocket, which doubles as the jacket's self-stuffing sack (with a carabineer loop), is also big enough for a hat, buff, even a small hydration bladder. If saving space is important to you, this zippered square stuff sack can easily compress even smaller to fit in a minimalist backpack.
Of course, the hoody version of the Nano Puff adds a nice weather-blocking option for your head. But it's also the priciest at $250. But it may be worth it if this feature is important to you.
It's not adjustable, but the hood is slim-fitting and zips high for neck protection. This "scuba style" hood, with a stretchy, durable trim, also wraps snugly at the chin and forehead. But if you have a proportionately large or small head, it's probably worth trying this version before you buy.
The jacket has a "regular" cut. But that will mean different things to different sized people who use the jacket for various purposes. For example, if you're a thin endurance athlete, the fit may be a little boxy for your high-performance pursuits. If you're 5 feet 10 inches and 200 pounds, like one Nano Puff reviewer on REI.com, it may be totally fine for walking around but "a bit slim" and bunchy when sitting down for a beer.
Either way, there's no overlooking that the basic jacket is under 12 ounces. The Nano Puff lives up to its name: It's year-round performance in one petite package.
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18 minutes ago at the airport (6 km) it was +24 °C+75 °F, clear with cloudy periods, normal air pressure, high humidity (89%), gentle breeze (4 m/s) (14 km/h) (9 miles/hour) (8 knots) (3 Bft) blowing from the south-southeast. Haze. Horizontal visibility 5.0 km. Horizontal visibility 3.11 miles.
During the last 12 hours the minimum air temperature ( +22 oC +72 oF ) was observed in San Salvador / Ilopango (airport).
During the last 12 hours the maximum air temperature ( +31 oC +88 oF ) was observed in San Salvador / Ilopango (airport).


OMSAT France is a French company specialized in the manufacture of conveyors and crushers for metal chips and coolant filtration.
We offer a large range of products.
Metallic belt conveyor, dredge, magnetic, screw, harpoon, elevator ... for chips, waste and metal parts.
Metallic chips Crusher, Coolant and chips lifting with or without crusher.