On March 29, 1869 two soldiers, Sgt. Adams and Pvt. McLoughlin, stood upon the shore of Newport Harbor. They braced themselves against Rhode Island's biting, late-winter wind by pulling their blue, army-issued wool coats tighter around their shoulders. The young private blew a few hot breaths into his cupped hands before raising his gaze toward Fort Adams in the distance, which stood resolute against the ominous clouds beyond.
They'd spent their short leave in the bustle of Newport, but they needed to get back to their posts before nightfall. The day had been unremittingly colorless and cold, and the rumble in the distance warned them that a storm was brewing. The harbor, though somewhat protected from the wild waters of the Atlantic, was infamous for becoming treacherous quickly.
But the two soldiers had hired a boy, a young sailor who'd sworn he'd be able to guide them to the safety of the fort in even the roughest weather. And they did really need to get back to their posts.
As soon as they set off dark clouds descended on them. The late-evening light withered into darkness, the wind began to howl, and the waters around them begin to roil and spill over the sides of the boat.
The men were soldiers, not sailors. They had little experience with the grey, icy waters that churned beneath them, and they were beginning to see that their 14-year-old guide was far less experienced than he'd led them to believe. The rain lashed against them, soaking them to the bone, their heavy coats growing even heavier. As the wind spun them round and the waves toss them side to side, the three men became disoriented, uncertain whether the safety of the fort lay ahead or behind.
Then through the squall they saw the faintest glimmer of light.
From the lamp room of the Lime Rock Lighthouse a light shone faithfully—as it had since the day the Lewis family had first been given the task of caring for it.
But if the three beleaguered men felt any sense of relief, it was quickly dashed as a mighty wave overturned their boat and tossed them into the icy water.
Meanwhile, in the lighthouse sat Ida Lewis, the eldest daughter of the light keeper. She was sick with a cold and trying to keep warm by the stove as the wind howled outside, forcing the shutters to crash against the house in an irregular staccato.
Then Ida heard something, panicked shouts mingled with the howling wind and rain.
In a flash, she was out of her chair, throwing open the door to the fury of the storm outside. From the lighthouse's perch atop the craggy island, she could see men in the water, struggling to find handholds on the upturned keel of a boat. She knew that the billowing waves would soon take the men out into open water.
Without stopping to put on a coat or shoes, Ida ran out into the night.
She clambered over the rocks, slick with rain, and into her rowboat. As she pushed off from shore the wind and freezing rain threatened to drive her back, but she rowed with all her might.
Wave after wave crashed over the bow, nearly sinking her, but the men's desperate pleas gave her the strength to press on, her progress painfully slow.
By the time she reached them there were only two souls left to save. The young sailor had slipped under the water almost as soon as their boat had capsized. But to save Adams and McLoughlin, Ida summoned all the strength in her 103-pound frame and dragged the nearly-unconscious men into the boat with her, lifting them over the stern as her father had taught her in order to minimize the risk of capsizing herself.
When Ida finally reached the safety of the lighthouse she was frostbitten, Adams could hardly walk, and McLoughlin was unconscious. Yet in the end, both men lived.
The men she plucked out of the storm that day were counted among the total of 18 lives that Ida would save throughout her life in the lighthouse, first as the child of the light keeper and then as the light keeper herself.
none more true and brave.
none more sure to save.
In our lives the tempest and the wave will surely come. Be they disappointments, tragedies, worries, or unanswerable questions, each of us will have moments where we'll find ourselves overcome by the roar of the squall and the rush of the tide. We will lose our way. Our lives will be caught up and capsized.
And in the midst of those storms we may even see a light burning steady and true, but we find ourselves hopeless to reach it. We feel too far, too weak, too lost.
But the glorious truth is that the light keeper's child has already come to our rescue. He's left the safety of his home, rowed out upon the troubled sea of our world, and braved the worst storms of this life so that we who are shipwrecked can be saved.
Skomal, Lenore (2010-06-15). Lighthouse Keeper's Daughter: The Remarkable True Story Of American Heroine Ida Lewis. Globe Pequot Press. Kindle Edition.
This is new work. New work feels good. I wouldn't say that the work of doing new work always feels good, though, because work is hard.
Work requires bravery. I've been learning a thing or two about bravery lately.
I had the privilege to share this piece for the first time this past weekend, after which a friend asked me where the idea and the words came from.
The answer, first and foremost, is that any new creative work comes from God. After all, my creativity and the output thereof are simply smeared reflections of the God whose creativity filled unthinkable void with all that we now call reality.
Secondly, the work comes from deep inside me. Most every artist will tell you that any worthwhile work is knitted into the fibers of their soul and is an expression of what he or she is thinking about, hunting for, fighting against, or crying over.
Perhaps you've heard of the Six Degrees of Separation, the theory that every person in the world is only six-steps removed from every other person in the world, only six introductions away from meeting their hero, their crush, their doppelgänger.
Almost two years ago two friends of mine created a series of mixed-media pieces. Working in collaboration, Sarah Carter and Whitney Schey combined their gifts in photography, painting, and collage to create a gallery they entitled "Be Brave." (Of course.) The work they made together was stunningly beautiful and caused a stirring in my heart and the recognition of the beautiful side of bravery.
A year ago my church, ROCKHARBOR, began a series in the biblical book of Acts. In this story we saw men and women facing persecution, isolation, imprisonment, and death for the sake of carrying the message of Jesus' death and resurrection, offering hope, freedom, and forgiveness for all who would believe. Week after week God's word has held up a mirror and asked me if I am willing to be brave.
A month or so ago I first heard Sara Bareilles' single "Brave." Catchy. Very catchy. But more than being catchy, the song struck a chord in me. I played it on repeat day after day. As someone who loves words, her song reminded me that bravery often materializes as language because words are powerful. Being brave sometimes looks like speaking up, filling dangerous silence. As I listened to that song again and again I began to wonder about the vocal side of bravery.
And last week an artist and writer I follow named Blaine Hogan wrote a beautiful piece called "You Are So Brave!" He told the story of his daughter's frightening experience of seeing fireworks for the first time, and he reminded me that sometimes we have to coax bravery out of one another. We have to call and commission one another to be brave.
All of these influences, these flavors, started stirring in the pot together. And finally, it was time to write. The first output of that was this piece based upon a journey through the book of Acts. I wanted my church to see the beauty of bravery. I wanted them to look in the mirror of God's word and be inspired. I wanted to bravely use words to fill silence. And I wanted to call and encourage them to do likewise.
This piece is a call to the church to BE BRAVE for the sake of the gospel.
But this idea is still stirring. I don't think I'm done with bravery.
An interesting article reflecting on the apparent stagnation of culture—art, architecture, fashion, design—amidst the constant innovation of the technology sector in the last twenty years. Quite thought-provoking. You Say You Want a Devolution?
On the way to work the other day—sitting in morning rush hour traffic on the 55 with featureless grey clouds passing overhead—this song shuffled my way. Just try to explain to me why I burst into tears.
Now, since we're all about honesty, I'll admit, I am a crier.
But still, I have no idea why it happened.
I haven't been able to shake this melody. It keeps pulling me back, again and again, and I'll find myself allowing it to repeat, sometimes for half an hour or more.
…and there's something in it—something I identify with—that I haven't quite been able to name.
It seems to create perfect harmonies with something inside me.


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text:
re chap. 16 pp. 89-99
The White Horse and Its Illustrious Rider
Going Forth Conquering
Behold, the Fiery-Colored Horse!
A Black Horse Plunges Forth
The Pale Horse and Its Rider
The Glorious Work That Follows the Ride of the Horsemen
The Kingdom Horseman Rides
"Let Your Kingdom Come"
The Four Horsemen—Who Are They?
The Horsemen of the Apocalypse—How Their Ride Affects You
Vision 3—Revelation 6:1-17
Subject: The ride of the four horsemen, the martyred witnesses underneath the altar, and the great day of wrath
Time of fulfillment: From 1914 up to the destruction of this system of things
1. How does Jehovah reveal to John the contents of the intriguing scroll that Jesus opens?
IN THIS day of crisis, are we not intensely interested in "the things that must shortly take place"? Surely we are, for we ourselves are involved! So let us now accompany John as Jesus proceeds to open that intriguing scroll. Remarkably, John does not have to read it. Why not? Because its contents are conveyed to him "in signs" by a series of dynamic, action-packed scenes.—Revelation 1:1, 10.
2. (a) What does John see and hear, and what does the appearance of the cherub suggest? (b) To whom is the command of the first cherub addressed, and why do you so answer?
2 Listen to John as Jesus opens the first seal of the scroll: "And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures say with a voice as of thunder: 'Come!'" (Revelation 6:1) This is the voice of the first cherub. Its lionlike appearance would suggest to John that Jehovah's organization will act with courage in executing His righteous judgments. And to whom is that command addressed? It could not be to John, for John has already been invited to share in these prophetic scenes. (Revelation 4:1) That "voice as of thunder" is calling forth other participants in the first of a series of four rousing episodes.
3. (a) What does John now describe? (b) In harmony with Bible symbolism, what must the white horse picture?
3 John, and with him the zealous John class and companions of today, is privileged to see a fast-moving drama! John says: "And I saw, and, look! a white horse; and the one seated upon it had a bow; and a crown was given him, and he went forth conquering and to complete his conquest." (Revelation 6:2) Yes, in answer to that thunderous "Come!" a white horse charges forth. In the Bible, the horse often symbolizes warfare. (Psalm 20:7; Proverbs 21:31; Isaiah 31:1) This horse, likely a beautiful stallion, gleams with a whiteness that indicates unblemished holiness. (Compare Revelation 1:14; 4:4; 7:9; 20:11.) How appropriate this is, for it portrays warfare that is clean and righteous in Jehovah's holy eyes!—See also Revelation 19:11, 14.
4. Who is the Rider of the white horse? Explain.
4 Who is the Rider of this horse? He has a bow, an offensive weapon of war, but he is also given a crown. The only righteous ones seen wearing crowns during the Lord's day are Jesus and the class represented by the 24 elders. (Daniel 7:13, 14, 27; Luke 1:31-33; Revelation 4:4, 10; 14:14)* It is unlikely that a member of the group of 24 elders would be pictured as receiving a crown on his own merit. Hence, this lone horseman must be Jesus Christ and no other. John sees him in heaven at the historic moment in 1914 when Jehovah declares, "I, even I, have installed my king," and tells him that this is for the purpose "that I may give nations as your inheritance." (Psalm 2:6-8)* Thus, in opening the first seal Jesus reveals how he himself, as the newly crowned King, sallies forth to war at God's appointed time.
5. How does the psalmist describe the Rider in a way similar to Revelation 6:2?
5 This scene harmonizes beautifully with Psalm 45:4-7, addressed to the King enthroned by Jehovah: "And in your splendor go on to success; ride in the cause of truth and humility and righteousness, and your right hand will instruct you in fear-inspiring things. Your arrows are sharp—under you peoples keep falling—in the heart of the enemies of the king. God is your throne to time indefinite, even forever; the scepter of your kingship is a scepter of uprightness. You have loved righteousness and you hate wickedness. That is why God, your God, has anointed you with the oil of exultation more than your partners." Being familiar with that prophetic description, John would appreciate that it applies to Jesus' activity as King.—Compare Hebrews 1:1, 2, 8, 9.
6. (a) Why must the Rider go forth conquering? (b) Through which years does the ride of conquest continue?
6 Why, though, must the newly crowned King ride forth to war? It is because his kingship is established in the face of bitter opposition from Jehovah's chief adversary, Satan the Devil, and those on earth who—knowingly or unknowingly—serve Satan's ends. The birth of the Kingdom itself calls for a major war in heaven. Fighting under the name Michael (meaning "Who Is Like God?"), Jesus overcomes Satan and his demons and hurls them down to the earth. (Revelation 12:7-12) Jesus' ride of conquest continues through the opening decades of the Lord's day while sheeplike humans are being gathered. Though the whole world still lies "in the power of the wicked one," Jesus lovingly continues to shepherd his anointed brothers and their companions, helping each to achieve the conquest of faith.—1 John 5:19.
7. What conquests has Jesus made on earth in the first decades of the Lord's day, and what should be our resolve?
7 What other conquests has Jesus made during the past 90-and-more years of the Lord's day? Around the globe, individually and as a congregation, Jehovah's people have experienced many hardships, pressures, and persecutions, similar to those described by the apostle Paul in giving proof of his ministry. (2 Corinthians 11:23-28) Jehovah's Witnesses have needed "power beyond what is normal," especially in theaters of war and violence, in order to endure. (2 Corinthians 4:7) But even in the most trying situations, faithful Witnesses have been able to say as did Paul: "The Lord stood near me and infused power into me, that through me the preaching might be fully accomplished." (2 Timothy 4:17) Yes, Jesus conquered on their behalf. And he will continue to go forth conquering in our behalf, as long as we are resolved to complete our conquest of faith.—1 John 5:4.
8, 9. (a) In what conquests has the global congregation of Jehovah's Witnesses shared? (b) Where has growth of Jehovah's Witnesses been truly outstanding?
8 The global congregation of Jehovah's Witnesses has shared in many conquests under the guidance of its conquering King. Outstandingly, he protected these Bible Students from annihilation in 1918, when they themselves were 'conquered' temporarily by Satan's political organization. In 1919, however, he broke prison bars to rescue them, and he then enlivened them to proclaim the good news "to the most distant part of the earth."—Revelation 13:7; Acts 1:8.
9 Before and during World War II, the dictatorial Axis powers tried to wipe out Jehovah's Witnesses in many lands where religious leaders, particularly those of the Roman Catholic hierarchy, gave open or tacit support to oppressive dictators. But the 71,509 Witnesses who were preaching when the war started in 1939 became 141,606 by its end in 1945, even though upwards of 10,000 had spent long years in prisons and concentration camps, and about 2,000 had been killed. The number of active Witnesses earth wide has expanded to over six million today. Growth has been outstanding in Catholic lands and in countries where persecutions were most bitter—such as Germany, Italy, and Japan, in which the Witnesses are now reporting a total of well over 600,000 active field ministers.—Isaiah 54:17; Jeremiah 1:17-19.
10. With what victories has the conquering King blessed his people "in the defending and legally establishing of the good news"?
10 Our conquering King has also blessed his zealous people by leading them to many victories "in the defending and legally establishing of the good news" in courts of law and before rulers. (Philippians 1:7; Matthew 10:18; 24:9) This has been on an international scale—in Australia, Argentina, Canada, Greece, India, Swaziland, Switzerland, Turkey, and other lands. Among 50 legal victories gained by Jehovah's Witnesses in the United States Supreme Court have been those guaranteeing the right to declare the good news "publicly and from house to house" and to desist from idolatrous patriotic ceremonies. (Acts 5:42; 20:20; 1 Corinthians 10:14) Thus, the way has been kept open for an expanding global witness.
11. (a) How does the Rider "complete his conquest"? (b) What effect should the opening of the second, third, and fourth seals have upon us?
11 How does Jesus "complete his conquest"?* This he does, as we shall see, by disposing of false religion and then hurling every remaining segment of Satan's visible organization into a symbolic "fiery lake" of destruction, in vindication of Jehovah's sovereignty. Confidently, we now look forward to that day at Armageddon when our "King of kings" will gain the final victory over Satan's oppressive political organization! (Revelation 16:16; 17:14; 19:2, 14-21; Ezekiel 25:17) In the meantime, the invincible Conqueror on the white horse continues to ride forth as Jehovah keeps adding honesthearted ones to His righteous nation on earth. (Isaiah 26:2; 60:22) Are you sharing with the anointed John class in that joyful Kingdom expansion? In that event, what the apostle John sees when the next three seals are opened will no doubt stir you to have an even greater share in Jehovah's work for this day.
12. What did Jesus say would mark his invisible presence as King?
12 Toward the end of Jesus' ministry on earth, his disciples asked him privately: "What will be the sign of your presence and of the conclusion of the system of things?" In reply, he foretold calamities that would be "a beginning of pangs of distress." Said Jesus: "Nation will rise against nation, and kingdom against kingdom; and there will be great earthquakes, and in one place after another pestilences and food shortages; and there will be fearful sights and from heaven great signs." (Matthew 24:3, 7, 8; Luke 21:10, 11) The things John sees when the remaining seals of the scroll are opened provide a remarkable parallel to that prophecy. Watch now as the glorified Jesus opens the second seal!
13. What contrast is about to become evident to John?
13 "And when he opened the second seal, I heard the second living creature say: 'Come!'" (Revelation 6:3) It is the second cherub, with the appearance of a bull, that issues the command. Power is the quality here symbolized, but power used righteously. In contrast, though, John is now to see a hideous, death-dealing display of power.
14. What horse and rider does John next see, and what does this vision picture?
14 How, then, is this second summons to "Come!" answered? In this way: "And another came forth, a fiery-colored horse; and to the one seated upon it there was granted to take peace away from the earth so that they should slaughter one another; and a great sword was given him." (Revelation 6:4) A grim vision indeed! And there is no doubt as to what it pictures: war! Not the righteous, victorious warfare of Jehovah's conquering King but cruel, man-made, international warfare with needless bloodshed and pain. How appropriate that this rider is mounted on a fire-red horse!
15. Why should we want no part of the ride of the second horseman?
15 Certainly, John would want no part with this horseman and his headlong ride, for it had been prophesied concerning God's people: "Neither will they learn war anymore." (Isaiah 2:4) Though still "in the world," John and, by extension, the John class and the great crowd today are "no part" of this bloodstained system. Our weapons are spiritual and "powerful by God" for actively proclaiming the truth, apart from carnal warfare.—John 17:11, 14; 2 Corinthians 10:3, 4.
16. When and how was the rider of the red horse given "a great sword"?
16 There had been many wars before 1914, the year when the Rider of the white horse received his crown. But now the rider of the red horse is given "a great sword." What does this imply? With the eruption of World War I, human warfare becomes more sanguinary, more destructive than ever before. During the 1914-18 bloodbath, tanks, poison gas, airplanes, submarines, huge cannons, and automatic weapons were used either for the first time or on an unprecedented scale. In some 28 nations, whole populations, not just professional soldiers, were pressed into the war effort. Casualties were horrendous. More than nine million soldiers were slaughtered, and civilian casualties were astronomical. Even with the end of the war, there was no return to real peace on earth. More than 50 years after that war, German statesman Konrad Adenauer commented: "Security and quiet have disappeared from the lives of men since 1914." It was, indeed, granted to the rider of the fiery-colored horse to take peace away from the earth!
17. How has the use of the "great sword" continued, following World War I?
17 Then, with his thirst for blood whetted, the rider of the red horse plunged into World War II. Instruments of slaughter became ever more fiendish, and casualties skyrocketed to four times those of World War I. In 1945 two atom bombs burst over Japan, each one annihilating—in a flash—tens of thousands of victims. During the second world war, the rider of the red horse reaped a huge harvest of some 55 million lives, and even then he was not satisfied. It is reliably reported that well over 20 million souls have fallen under the "great sword" since World War II.
18, 19. (a) Rather than its being a triumph for military technology, to what fact is the slaughter since World War II a testimony? (b) What peril confronts mankind, but what will the Rider of the white horse do to offset it?
18 Could we call this a triumph for military technology? It is, rather, a testimony that the merciless red horse is at the gallop. And where will that gallop end? Some scientists speak of the possibility of an accidental nuclear war—let alone a planned nuclear conflagration! But happily the conquering Rider of the white horse has other thoughts about this.
19 As long as society is based on nationalistic pride and hatred, mankind must continue to sit on a keg of nuclear peril. Even if the nations, out of desperation, should scrap all nuclear firepower, they would retain the know-how. In short order, they could reproduce their murderous nuclear devices; hence, any war with conventional weapons could soon mushroom into a holocaust. The pride and hatred that envelop the nations today must lead to humanity's suicide, unless—ah, yes, unless the Rider of the white horse should head off the mad gallop of the fiery-colored mount. Let us be confident that Christ the King will ride, both to complete his conquest over the world controlled by Satan and to establish a new earthly society based on love—love of God and neighbor—a force for peace far, far superior to the shaky nuclear deterrents of our maddened times.—Psalm 37:9-11; Mark 12:29-31; Revelation 21:1-5.
20. What assurance do we have that the Rider of the white horse will cope with any calamitous situation?
20 Jesus now opens the third seal! John, what do you observe? "And when he opened the third seal, I heard the third living creature say: 'Come!'" (Revelation 6:5a) Happily, this third cherub "has a face like a man's," depicting the quality of love. Principled love will abound in God's new world, even as that fine quality permeates all of Jehovah's organization today. (Revelation 4:7; 1 John 4:16) We can be sure that the Rider of the white horse, who "must rule as king until God has put all enemies under his feet," will lovingly remove the calamitous situation that is next brought to John's scrutiny.—1 Corinthians 15:25.
21. (a) What is pictured by the black horse and its rider? (b) What proves that the black horse is still on the rampage?
21 What does John see, then, as the third summons to "Come!" is answered? "And I saw, and, look! a black horse; and the one seated upon it had a pair of scales in his hand." (Revelation 6:5b) Stark famine! That is the dire message of this prophetic scene. It points forward to situations early in the Lord's day when food must be rationed out by scales. Since 1914 famine has been a continuing worldwide problem. Modern warfare brings famine in its wake, for resources normally used in feeding the hungry are often diverted to supplying war weapons. Farm workers are conscripted, and battle-scarred fields and scorched-earth policies curtail food production. How true this was during the first world war, when millions suffered from hunger and died! Moreover, the rider of the black horse of hunger did not relent with the end of the war. During the 1930's, five million perished in just one famine in the Ukraine. The second world war brought in its wake more food shortages and famines. As the black horse continued its gallop, The World Food Council reported in mid-1987 that 512 million humans were starving and that 40,000 children die of hunger-related causes every day.
22. (a) What does a voice say, expressing what need? (b) What is implied by the cost of a quart of wheat and of three quarts of barley?
22 John has more to tell us: "And I heard a voice as if in the midst of the four living creatures say: 'A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the olive oil and the wine.'" (Revelation 6:6) All four cherubs are united in expressing a need to watch food supplies carefully—just as the people had to "eat bread by weight and in anxious care" prior to Jerusalem's destruction in 607 B.C.E. (Ezekiel 4:16) In John's time, a quart of wheat was reckoned to be the daily ration for a soldier. How much would such a ration cost? One denarius—a whole day's wage! (Matthew 20:2)* What if a man had a family? Well, he could buy three quarts of unpolished barley instead. Even that would feed only a small family. And barley was not viewed as a quality food such as wheat.
23. What is implied by the statement, "Do not harm the olive oil and the wine"?
23 What is implied by the statement, "Do not harm the olive oil and the wine"? Some have viewed it as meaning that while many would be short of food and even starving, the luxuries of the rich would not be harmed. But in the Middle East, oil and wine are not really luxuries. In Bible times, bread, oil, and wine were viewed as staples. (Compare Genesis 14:18; Psalm 104:14, 15.) Water was not always good, so wine was widely used for drinking and sometimes for medicinal purposes. (1 Timothy 5:23) With regard to oil, in Elijah's day the widow of Zarephath, poor as she was, still had some oil left with which to cook her remaining flour. (1 Kings 17:12) Therefore, the command "do not harm the olive oil and the wine" appears to be advice not to use up these basic commodities too quickly but to be sparing in their use. Otherwise, they will be 'harmed,' that is, they will run out before the famine ends.
24. Why will the black horse not continue its gallop for much longer?
24 How happy we can be that the Rider of the white horse will soon rein in that galloping black horse! For it is written concerning His loving provision for the new world: "In his days the righteous one will sprout, and the abundance of peace until the moon is no more. . . . There will come to be plenty of grain on the earth; on the top of the mountains there will be an overflow."—Psalm 72:7, 16; see also Isaiah 25:6-8.
25. When Jesus opens the fourth seal, whose voice does John hear, and what does this indicate?
25 The story is not yet completely told. Jesus opens the fourth seal, and John tells us the result: "And when he opened the fourth seal, I heard the voice of the fourth living creature say: 'Come!'" (Revelation 6:7) This is the voice of the cherub that resembles a flying eagle. Farsighted wisdom is indicated, and truly John, the John class, and all other earthly servants of God have needed to observe and act with insight in view of what is here depicted. So doing, we may find a measure of protection from the scourges that plague the worldly-wise of today's proud, immoral generation.—1 Corinthians 1:20, 21.
26. (a) Who is the fourth horseman, and why is the color of his horse fitting? (b) Who is following the fourth horseman, and what happens to his victims?
26 What new horrors are unleashed, then, as the fourth horseman responds to the call? John tells us: "And I saw, and, look! a pale horse; and the one seated upon it had the name Death. And Hades was closely following him." (Revelation 6:8a) The rider of the last horse has a name: Death. He is the only one of the four horsemen of Apocalypse to reveal his identity so directly. Fittingly, Death rides a horse that is pale, since the word pale (Greek, khlo·rosʹ) is used in Greek literature to describe faces that are blanched, as if by disease. Also fittingly, Death is closely followed in some unexplained manner by Hades (gravedom), since Hades receives to itself the greater number of those who fall victim to the ravages of the fourth horseman. Happily, for these there will be a resurrection, when 'death and Hades give up those dead in them.' (Revelation 20:13) But how does Death claim those victims?
27. (a) How does the rider Death claim his victims? (b) What is meant by "the fourth part of the earth" over which Death has authority?
27 The vision enumerates some of the ways: "And authority was given them over the fourth part of the earth, to kill with a long sword and with food shortage and with deadly plague and by the wild beasts of the earth." (Revelation 6:8b) Not necessarily a literal fourth of earth's population but a large portion of the earth, whether densely or sparsely inhabited, would be affected by this ride. This horseman reaps the victims of the big sword of the second horseman and the famines and food shortages of the third. He reaps his own harvest, too, from deadly plague and also a harvest from earthquakes, as described at Luke 21:10, 11.
28. (a) How has there been a fulfillment of prophecy concerning "deadly plague"? (b) How have Jehovah's people been protected from many diseases today?
28 Of current importance here is "deadly plague." Following in the wake of the ravages of World War I, the Spanish flu reaped over 20 million human lives in just a few months of 1918-19. The only territory on earth to escape this scourge was the small island of St. Helena. In places where the population was decimated, funeral pyres were lit to burn the piles of bodies. And today there is the frightful incidence of heart disease and cancer, much of which is caused by tobacco pollution. In what was described as "the ugly decade" of the 1980's, a way of life that is lawless by Bible standards added the scourge of AIDS to the "deadly plague." In the year 2000, the U.S. surgeon general was reported as calling AIDS "probably the worst health epidemic the world has ever known." He said that 52 million people around the world had contracted HIV/AIDS, and of them 20 million had died. How thankful Jehovah's people are that the wise counsel of his Word keeps them away from fornication and misuse of blood, through which so many diseases are transmitted today!—Acts 15:28, 29; compare 1 Corinthians 6:9-11.
29, 30. (a) What application would the "four injurious acts" of Ezekiel 14:21 have today? (b) What may we understand by "the wild beasts" of Revelation 6:8? (c) What appears to be the main point of the prophetic scene?
29 John's vision mentions wild beasts as a fourth cause of untimely death. Indeed, the four things featured by the opening of the fourth seal—warfare, famine, disease, and wild beasts—were in ancient times viewed as predominant causes of untimely death. So they would foreshadow all causes of untimely death today. It is just as Jehovah warned Israel: "So, too, it will be when there will be my four injurious acts of judgment—sword and famine and injurious wild beast and pestilence—that I shall actually send upon Jerusalem in order to cut off from it earthling man and domestic animal."—Ezekiel 14:21.
30 Death by wild beasts has seldom made headlines in modern times, though in tropical countries wild animals have steadily claimed victims. In the future, they may claim even more if lands become desolated because of warfare or people become too emaciated by famine to fight off hungry animals. Additionally, there are many humans today who, like unreasoning animals, display beastly dispositions quite contrary to those described at Isaiah 11:6-9. These people are largely responsible for the global expansion of sex-related crimes, murder, terrorism, and bombings in the modern world. (Compare Ezekiel 21:31; Romans 1:28-31; 2 Peter 2:12.) The fourth horseman reaps their victims too. Indeed, the main point of this prophetic scene appears to be that the rider of the pale horse harvests untimely death of mankind in many ways.
31. Despite the ravages caused by the riders of the red, black, and pale horses, why may we be encouraged?
31 The information revealed by the opening of the first four seals reassures us because it teaches us not to despair at the warfare, hunger, disease, and other causes of untimely death that are so rampant today; neither should we lose hope because human leaders have failed to solve current problems. If world conditions make it evident that the riders of the red, black, and pale horses are abroad, do not forget that the Rider of the white horse was first to begin his ride. Jesus has become King, and he has already conquered to the extent of casting Satan out of the heavens. His further conquests have included his gathering out the remaining ones of the sons of spiritual Israel and the international great crowd, numbering into the millions, for survival through the great tribulation. (Revelation 7:4, 9, 14) His ride must continue until he completes his conquest.
32. What characterizes the opening of each of the first four seals?
32 The opening of each of the first four seals has been followed by the summons: "Come!" Each time, a horse and its rider came charging forth. Starting with the fifth seal, we no longer hear such a summons. But those horsemen are still riding, and they will continue at the gallop throughout the conclusion of the system of things. (Compare Matthew 28:20.) What other momentous events does Jesus reveal as he opens the remaining three seals? Some of the happenings are invisible to human eyes. Others, though visible, are yet future. Nevertheless, their fulfillment is certain. Let us see what they are.
Note, however, that the "woman" of Revelation 12:1 has a figurative "crown of twelve stars."
For detailed proof that Jesus came into his Kingdom in 1914, see pages 215-18 of the book What Does the Bible Really Teach? published by Jehovah's Witnesses.
While many translations render this phrase "to conquer" (Revised Standard, The New English Bible, King James Version) or "bent on conquest" (Phillips, New International Version), the use of the aorist subjunctive here in the original Greek gives a sense of completion or finality. Hence, Robertson's Word Pictures in the New Testament comments: "The aorist tense here points to ultimate victory."
See New World Translation Reference Bible, footnote.
[Box on page 92]
The King Rides Victorious
During the 1930's and 1940's, determined enemies tried to make it appear that the ministry of Jehovah's Witnesses was illegal, criminal, or even subversive. (Psalm 94:20) In the year 1936 alone, there were 1,149 arrests recorded in the United States. The Witnesses fought many legal cases all the way to the United States Supreme Court, and following are some of their outstanding victories.
On May 3, 1943, the Supreme Court in the case of Murdock v. Pennsylvania decided that the Witnesses did not need a license in order to place literature for money. On that same day, the decision in the case of Martin v. City of Struthers held that it was not unlawful to ring doorbells while participating in the door-to-door distribution of handbills and other advertising matter.
On June 14, 1943, the Supreme Court decided in the Taylor v. Mississippi case that the Witnesses did not encourage disloyalty to the government by their preaching. On that same day, in West Virginia State Board of Education v. Barnette, the Court held that a school board did not have the right to expel from school children of Jehovah's Witnesses who refused to salute the flag. The very next day, the full High Court of Australia removed that country's ban on Jehovah's Witnesses, this being declared "arbitrary, capricious and oppressive."
"Granted to Take Peace Away From the Earth"
Where is technology leading? The Globe and Mail, Toronto, Canada, January 22, 1987, reported the following from a speech by Ivan L. Head, president of the International Development Research Centre:
"It is reliably estimated that one out of every four scientists and technologists in the world engaged in research and development is working on weapons. . . . At 1986 rates, the expenditure is more than $1.5-million a minute. . . . Are we all more secure as a result of this kind of technological emphasis? The nuclear arsenals possessed by the superpowers contain the explosive force of all the munitions expended by all the combatants in all of the Second World War—times 6,000. Six thousand Second World Wars. Since 1945, there have been less than seven weeks when the world has been free of military activity. There have been more than 150 wars of an international or a civil nature, which are estimated to have claimed 19.3 million lives, most of them as the result of the efficient new technologies that have emerged in this era of the United Nations."
By the year 2005, military activity had claimed well over 20 million lives.
[Box on page 98, 99]
The Framework of the Book of Revelation
Having progressed thus far in our discussion of the book of Revelation, we begin to see more clearly the book's framework. After its rousing introduction (Revelation 1:1-9), Revelation can be viewed as divided into 16 visions as follows:
1ST VISION (1:10–3:22): John sees by inspiration the glorified Jesus, who sends warm messages of counsel to the seven congregations.
2ND VISION (4:1–5:14): A magnificent view of the heavenly throne of Jehovah God. This One hands a scroll to the Lamb.
3RD VISION (6:1-17): Breaking open the first six seals of the scroll, the Lamb progressively reveals a composite vision of events due to happen in the Lord's day. The four horsemen of Apocalypse ride forth, God's martyred slaves receive white robes, and the great day of wrath is described.
4TH VISION (7:1-17): Angels hold back the winds of destruction until the 144,000 of spiritual Israel are sealed. A great crowd out of all nations attribute salvation to God and Christ and are gathered for survival through the great tribulation.
5TH VISION (8:1–9:21): At the opening of the seventh seal, there are seven trumpet blasts, the first six of which comprise the fifth vision. These six trumpet blasts herald expressions of Jehovah's judgment on mankind. The fifth and sixth trumpets also introduce the first and second woes.
6TH VISION (10:1–11:19): A strong angel gives John a little scroll, the temple is measured, and we learn the experiences of the two witnesses. It climaxes with the blowing of the seventh trumpet, which heralds the third woe for God's enemies—the incoming Kingdom of Jehovah and of his Christ.
7TH VISION (12:1-17): This describes the birth of the Kingdom, resulting in Michael's hurling the serpent, Satan, down to the earth.
8TH VISION (13:1-18): The powerful wild beast comes out of the sea, and the beast with two horns like a lamb urges mankind to worship it.
9TH VISION (14:1-20): A splendid foreview of the 144,000 on Mount Zion. Angelic messages are heard around the earth, the vine of the earth is reaped, and the winepress of God's anger is trodden.
10TH VISION (15:1–16:21): Another glimpse of the heavenly court, followed by the pouring out of the seven bowls of Jehovah's anger into the earth. This section, too, ends with a prophetic description of the end of Satan's system.
11TH VISION (17:1-18): The great harlot, Babylon the Great, rides a scarlet-colored wild beast, which goes briefly into the abyss but comes forth again and devastates her.
12TH VISION (18:1–19:10): The fall and final destruction of Babylon the Great are announced. After her execution, some mourn, others praise Jehovah; the marriage of the Lamb is announced.
13TH VISION (19:11-21): Jesus leads the armies of heaven to execute God's wrathful judgment on Satan's system, its armies, and its supporters; carrion birds feast on their corpses.
14TH VISION (20:1-10): The abyssing of Satan the Devil, the Thousand Year Reign of Christ and his fellow kings, mankind's final test, and the destruction of Satan and his demons.
15TH VISION (20:11–21:8): The general resurrection and the great Judgment Day; a new heaven and a new earth appear, with eternal blessings for righteous mankind.
16TH VISION (21:9–22:5): Revelation is climaxed with a glorious vision of New Jerusalem, the Lamb's wife. God's provision of healing and life for mankind flows from that city.
Revelation concludes with warm words of greeting and counsel from Jehovah, Jesus, the angel, and John himself. The invitation to everyone is "Come!"—Revelation 22:6-21.

redpajama_set_name: RedPajamaCommonCrawl


Summer cookouts are one of the best ways to enjoy the warmer weather and longer hours of daylight! While we all go crazy for hotdogs and hamburgers on the grill, it's nice to have a couple of options that don't require cooking, and that offer the perfect flavor combinations in each bite! These two recipes for no-heat skewers are so simple and straightforward that you can make them ahead of time so you can focus on enjoying the BBQ along with your guests. Recipes are below and the full video we filmed for Celebrations.com can be found here!
After prepping the watermelon and feta, slide each ingredient onto the bottom of the skewer as follows: watermelon, feta, basil, topped with an olive. In a small bowl, whisk together the olive oil, honey, and balsamic vinegar and pour overtop the skewers. Finish with salt and pepper.
Cut the bottom of each mozzarella ball so that it makes a flat surface. Discard extra cheese (or eat it if you're like us.) From bottom to top, place cheese flat side down, basil leaf, and tomato. Drizzle with olive oil and vinegar, finishing with a sprinkle of salt and pepper.


© Ciccozzi et al.; Licensee Bentham Open.
During the spring of 2009, a new influenza A (H1N1) virus of swine origin emerged and spread worldwide causing a pandemic influenza. Here, 329 naso-pharyngeal swabs collected from patients with flu-like symptoms were analyzed by real-time PCR for the presence of H1N1 2009 pandemic virus. Twenty-five samples collected from immunocompetent and immunodepressed patients contained the H1N1 pandemic virus. Phylogenetic analysis of the hemagglutinin and neuraminidase genes showed no obvious differences in terms of similarity and/or homology between the sequences identified in immunocompetent individuals and those obtained from immunocompromised patients. Pre-existing clinical conditions may influence the outcome of H1N1 disease.
Keywords: H1N1 pandemic virus, swine flu, respiratory infections, phylogenetic analysis, influenza surface antigens..
In the early spring of 2009, Mexico and the United States reported clusters of human pneumonia cases caused by a novel H1N1 influenza A virus. This virus spread subsequently across the globe at an unprecedented rate, prompting the WHO to declare a pandemic in June 2009. Phylogenetic analysis has inferred that the virus is likely a reassortant between a North American triple-reassortant swine H1N1 or H1N2 virus and a Eurasian lineage H1N1 swine influenza virus [1, 2]. The analysis showed that the H1 of this reassortant originated from American pigs, while NA and MP were more likely from European pigs. All of the 2009 isolates appear homogeneous and cluster together, although they are distinct from classical human A (H1N1) viruses . Bayesian molecular-clock analysis of each gene of this novel H1N1 virus  concluded that the mean evolutionary rate is typical of that of swine influenza viruses, but that the duration of unsampled diversity for each gene segment had means that ranged from 9.24 to 17.15 years, suggesting that the proposed ancestors of this virus may have been circulating undetected for nearly a decade. Inadequate surveillance and characterization of influenza A viruses that circulate in swine have been blamed for this evolutionary gap. Also a recent study showed that the domestic birds could act as intermediate hosts of H1N1 reassortants . Multiple genetic groups have been recognized, including one recently predominant lineage , but any possible clinical importance of different lineages remains uncertain. To date, reassortment has not occurred with human influenza viruses. The level of pulmonary replication of the 2009 H1N1 virus has been higher than that of seasonal influenza A (H1N1) viruses in animals infected experimentally [7-9], but the 2009 pandemicstrain generally lacks mutations that are associated with increased pathogenicity in other influenza viruses .
Here, a phylogenetic study was carried out on the H1N1 2009 pandemic viruses isolated from immunocompetent and immunocompromised patients admitted at Tor Vergata hospital for flu-like symptoms. Influenza-like illness was defined as the presence of fever >38º C and at least another constitutional symptom (asthenia, headache, malaise, sweating, and chills) and one respiratory symptom (cough, sore throat, nasal congestion).
From September 2009 through March 2010, 329 naso-pharyngeal swabs were collected from patients (127 females and 202 males) admitted at the Polyclinic Tor Vergata for flu-like symptoms. Patient's age ranged from 1 to 93 years old. The specimens were analysed at the Laboratory of Molecular Virology, Foundation Polyclinic Tor Vergata, Rome, Italy, for the presence of influenza viruses type A and B.
Viral RNA was extracted with the QIAamp RNA mini kit according to the manufacturer's instruction (QIAGEN S.P.A., Milan, Italy). The RNA was eluted in a volume of 60 µl and stored at 80°- C until analysis. The influenza virus was detected by qualitative real-time PCR using the Influenza virus A/B assay (Cepheid, Sunnyvalle, CA, USA) run on the SmartCycler platform (Cepheid, Sunnyvalle, CA, USA). Influenza A positive cases were re-amplified with primers targeting the hemaglutinin (HA) and neuraminidase (NA) genes of influenza A (H1N1) 2009 pandemic virus. The primer sequences were as follows: F-HA 5'- TGGGGCCATTGCCGGTTTCA-3' (nucleotide position 1041-1060) and R-HA 5'TGCCCCCAGGGAGACTACCA -3' (nucleotide position 1647–1628); F-NA 5'-GCCCAGACAAT GGGGCAGTGG-3' (nucleotide position 590-610) and R-NA 5'-CCGTCTGGCCAAGACCAACCC-3' (nucleotide position 1379-1359). Reverse-transcription and amplification was carried out using the OneStep RT-PCR Kit according to the manufacturer's instructions (QIAGEN S S.P.A., Milan, Italy).
The PCR products were analyzed on a 2% agarose gel stained with ethidium bromide and visualized under ultraviolet light. All the necessary precautions were taken to avoid contamination.
The HA and NA amplified fragments were sequenced using the Genome Lab DTCS Quick Start Kit (Beckman Coulter, Fullerton, CA, USA) and run on a Beckman Coulter CEQ 8000 Genetic Analysis System (Fullerton, CA, USA) after column purification. The obtained sequences were submitted to the Genbank and matched against all deposited sequences (http://www.ncbi.nlm.nih.gov/BLAST).
An alignment with a set of reference sequences was obtained using CLUSTAL X  and manually edited with the Bioedit software . The evolutionary model was chosen as the best-fitting nucleotide substitution model, according to the Hierarchical Likelihood Ratio Test (HLRT) implemented in the Model Test V3.0 software . The statistical robustness and reliability of the branching order within each phylogenetic tree were confirmed by bootstrap analysis using 1000 replicates for the NJ tree and with the Zero Branch Length Test for the Maximum Likelihood (ML) tree. All calculations were performed with PAUP*4.0 software . Trees were rooted as mid point root. The accession numbers of the sequences utilized for phylogenetic analysis including those referred to influenza A virus (H1N1) strains identified in our laboratory and labelled A/ROME/PTV1 to 25 are reported in Appendix Table 1.
Twenty-five H1N1 2009 pandemic viruses were identified. Of these, six were from immunodepressed patients (five with hematological malignancies and one HIV-1 infected) and nineteen from immunocompetent individuals (Table 1). A Maximum Likelihood phylogenetic tree was generated for the HA and NA genes (Figs. 1, 2). In the HA tree, a main clade was generated where the strains collected from Italian immunodepressed patients and Indian fatal cases  (in bold) intermixed with those obtained from immunocompetent Italian patients or Indian recovered cases (regular font). This is clearly shown by the strains A/Pune/NIV10278/2009 and A/Pune/NIV9355/2009 obtained from two fatal cases which cluster with the strain A/Blore/NIV236/2009 isolated from a recovered patient; and outside the main clade, by the strain A/Rome/PTV24/2010 isolated from an immunocompromised patient which clusters with the strain A/Rome/PTV12/2010 and A/Rome/PTV23/2010 obtained from immunocompetent individuals. Both clusters are statistically supported. A similar picture was observed with the NA tree (Fig. 2). Even in this case the viral strains from immunocompromised or death patients intermixed with those isolated from immucompetent patients with the exception of two small clusters (A/Pune/NIV10604/2009, A/Pune/NIV6196/ 2009 and A/Rome/PTV8/2010, A/Rome/PTV9/2010) which were collected from two fatal cases and immunocompromised patients, respectively.
Maximun likelihood phylogenetic analysis of H1N1 HA sequences. The data set included sequences isolated from patients admitted at Tor Vergata hospital. The tree was rooted by using the midpoint rooting method. Branch lengths were estimated with the best fitting nucleotide substitution model (HKY+I+G) according to a hierarchical likelihood ratio test, and were drawn to scale with the bar at the bottom indicating 0.0090 nucleotide substitutions per site. One asterisk (*) along a branch represents significant statistical support for the clade subtending that branch (p<0.001 in the zero-branch-length test and bootstrap support >75%). The strains isolated from severe cases are in bold.
Maximun likelihood phylogenetic analysis of H1N1 NA sequences. The data set included sequences isolated from patients admitted at Tor Vergata hospital. The tree was rooted by using the midpoint rooting method. Branch lengths were estimated with the best fitting nucleotide substitution model (HKY+I+G) according to a hierarchical likelihood ratio test, and were drawn to scale with the bar at the bottom indicating 0.04 nucleotide substitutions per site. One asterisk (*) along a branch represents significant statistical support for the clade subtending that branch (p<0.001 in the zero-branch-length test and bootstrap support .>75%). The strains isolated from severe cases are in bold.
The results of this study indicate no obvious differences in viral sequences between the H1N1 pandemic viruses isolated from immunocompetent individuals and those identified in recovered immunocompromised patients and/or fatal cases. We can exclude that the lack of sequence variations observed in Italian immunocompetent and immunocompromised patients was due to contamination of virus sequences since the samples and sequencing were handled appropriately using separate rooms and including controls in each run as also shown by the phylogenetic trees.
Indeed, mutations that have been linked to fatal cases have also been detected in recovered cases [15, 16]; therefore their role in viral pathogenesis remains unclear. Preexisting specific severe clinical conditions may play an important role in determining the outcome of H1N1disease .
* N = data not available.
 Dawood FS, Jain S, Finelli L, et al. Novel Swine-Origin Influenza A (H1N1) Virus Investigation Team, Emergence of a novel swine-origin influenza A (H1N1) virus in humans N Engl J Med 2009; 360: 2605-15.
 Garten RJ, Davis CT, Russell CA, et al. Antigenic and genetic characteristics of swine-origin 2009 (H1N1) influenza viruses circulating in humans Science 2009; 325: 197-201.
 Babakir-Mina M, Dimonte S, Perno CF, Ciotti M. Origin of the 2009 Mexico influenza virus: a comparative phylogenetic analysis of the principal external antigens and matrix protein Arch Virol 2009; 154: 1349-52.
 Smith GJD, Vijaykrishna D, Bahl J, et al. Origins and evolutionary genomics of the 2009 swine-origin H1N1 influenza an epidemic Nature 2009; 459: 1122-5.
 Babakir-Mina M, Dimonte S, Ciccozzi M, Perno CF, Ciotti M. The novel swine-origin H1N1 influenza A virus riddle: Is it a domestic bird H1N1-derived virus? New Microbiol 2010; 33: 77-81.
 Valli MB, Meschi S, Selleri M, et al. Evolutionary pattern of pandemic influenza (H1N1) 2009 virus in the late phases of the 2009 pandemic PLoS Curr Influenza 2010; 3: RRN1149.
 Maines TR, Jayaraman A, Belser JA, et al. Transmission and pathogenesis of swine-origin 2009 A (H1N1) influenza viruses in ferrets and mice Science 2009; 325: 484-7.
 Itoh Y, Shinya K, Kiso M, et al. In vitro and in vivo characterization of new swine- origin H1N1 influenza viruses Nature 2009; 460: 1021-5.
 Munster VJ, De Wit E, Van den Brand JM, et al. Pathogenesis and transmission of swine-origin 2009 A(H1N1) influenza virus in ferrets Science 2009; 325: 481-3.
 Padlan EA. The pandemic 2009 (H1N1) swine influenza virus is mild compared to the pandemic 1918 (H1N1) virus because of a proline-to-serine substitution in the receptor-binding site of its hemagglutinin - a hypothesis Med Hypotheses 2010; 74: 240-1.
 Thompson JD, Gibson TJ, Plewniak F, Jeanmougin F, Higgins DG. CLUSTAL X windows interface: flexible strategies for multiple sequence alignment aided by quality analysis tools Nucleic Acids Res 1994; 25: 4876-82.
 Hall TA. Bioedit: a user-friendly biological sequence alignment, editor and analysis program for Windows 95/98 NT Nucleic Acids Symp Ser 199; 41: 95-8.
 Posada D, Crandall KA. MODEL TEST: Testing the model of DNA substitution Bioinformatics 1998; 14: 817-.
 Swofford D, Sullivan J. The phylogenetic handbook-A practical approach to DNA and protein phylogeny. New York: Cambridge University Press 2003; pp. 160-206.
 Potdar VA, Chadha MS, Jadhav SM, et al. Genetic characterization of the Influenza A pandemic (H1N1) 2009 virus isolates from India PLoS ONE 2010; 5: e9693.
 Puzelli S, Facchini M, Spagnolo D, et al. Transmission of hemagglutinin D222G mutant strain of pandemic (H1N1) 2009 virus Emerg Infect Dis 2010; 5: 863-5.
 Writing Committee of the WHO Consultation on Clinical Aspects of Pandemic (H1N1) 2009 Influenza. Clinical aspects of pandemic 2009 influenza A (H1N1) virus infection N Engl J Med 2010; 362: 1708-9.


text:
Palaeopsylla steini är en loppart som beskrevs av Jordan 1932. Palaeopsylla steini ingår i släktet Palaeopsylla och familjen mullvadsloppor. Inga underarter finns listade i Catalogue of Life.

Källor

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redpajama_set_name: RedPajamaWikipedia


text:
Getting in the Minds of Murderers at London's Hidden Crime Museum
by Luke Spencer February 17, 2016
Inside the Metropolitan Police's hidden Crime Museum at Scotland Yard, c. 1900. (All Photos: © Museum of London)
Many of the items on display look innocuous enough; a silk scarf, a pair of stockings, an old garden spade, a rusted kitchen knife. But each artifact in the Metropolitan Police's legendary Crime Museum has a grisly story to tell.
The collection of crime evidence from London's most notorious cases was established in the 1870s, and has never been open to the public. For a short time—until April 10, 2016—the Museum of London, in conjunction with the Metropolitan Police, is displaying part of the collection, previously only seen by the police and specially invited guests.
From the beginning, people spoke in whispers about what might be contained in this secret repository, known as the Black Museum. Such was the mystery, that in his weekly 1940s radio show, Orson Welles began with an ominous announcement: "This is Orson Welles, speaking from London. The Black Museum, a repository of death … a warehouse of homicide." His stentorian voice was punctuated with dramatic music and the sound of Big Ben bonging.
Knuckleduster used in an assault, c. late 19th or early 20th century.
In reality, the Crime Museum originated with something much more mundane; a simple change in the law. Under the new Prisoners Property Act of 1869, police were required to keep a prisoner's property until they were released. Often, however, these personal possessions were left unclaimed, particularly when the prisoner was executed.
Soon the Central Prisoner's Property Store of the Metropolitan Police headquarters, Great Scotland Yard, was filled with discarded property. An Inspector Neame is credited with the idea of turning this collection of the unclaimed into a museum that could be used to train police cadets. It is still used for that purpose.
Postcard from The Siege of Sidney Street, the first armed siege to be recorded on film, 1911.
A lot of these items were weapons that trainee police officers might expect to see on the streets of London. But these objects came with backstories. New police recruits would peer in a display case at a rusty, barbaric-looking knuckleduster with the accession tag reading, "Assault. Three blows ten wounds. Bridge of nose broken and destroyed permanently. Sentence 3 months."
To these confiscated weapons, knives, cudgels, brick pats and pistols, Neame added artifacts that had been used as evidence in police cases, such as items from which lifted fingerprints had first been used to successfully prosecute, and casts of shoe prints made at crime scenes. The Crime Museum became a library of important cases, showcasing the history of detective work, and the development and modernization of Scotland Yard's techniques.
Jack the Ripper appeal for information poster issued by Metropolitan Police, 1888.
The first half of the Museum of London's exhibit is inspired by illustrations of the original museum set up by Neame. It has the air of a parlor room, with sash windows, shelving, displays cases and a fireplace, resembling a Victorian cabinet of curiosities. Court room sketches by William Hartley lie alongside weapons such as the pistol that 18-year-old Edward Oxford fired at Queen Victoria on June 10, 1840. (He was found guilty of treason, but sentenced to confinement in a mental hospital for reasons of insanity.)
Stephen Greenhalgh, Deputy Mayor for Policing and Crime, explains that victims' stories, which are all too often forgotten, are at the heart of this exhibition: "They are a compelling reminder of the impact crime can have on people's lives and how important police work is in detecting and bringing criminals to justice."
High along the wall are rows of original death masks, created after executions at Newgate Prison. They were made for phrenological purposes; pioneering the study of the shape of criminal heads, such as that of Franz Muller, 34, who committed the first recorded murder on a train. Some objects are curious, such as a pin cushion from 1879, embroidered by the imprisoned Annie Parker with her own hair. Parker was arrested over 400 times on charges of drunkenness.
Pin-cushion embroidered with human hair by Annie Parker, 1879.
Other items are much more chilling: a long case running along one wall is lined with coarse, thick ropes. Each was used to hang someone. One rope was wrapped around the neck of Amelia Dyer, aged 57, on June 10, 1896. Dyer was one of Victorian England's most notorious "baby farmers"—women paid to look after unwanted children anonymously. Next to the rope is a letter Dyer wrote to the mother of one of the children in her care, two-month-old Doris Marmon: "baby is ill with bronchitis, but is better today." The truth was far worse. Seven babies were recovered, drowned in the Thames, their murders attributed to Amelia Dyer, including that of Doris.
The process of exhibiting such disturbing artifacts required a delicate approach. Jackie Keily, curator of the "Crime Museum Uncovered" exhibition at the Museum of London, explains that they "were given free rein by the Metropolitan Police Service to decide what cases and objects to use and what stories to tell."
Working closely with the Mayor's Office for Policing and Crime, the Museum of London wanted to "draw out the human stories, the people stories" as well as highlighting "cases that helped to change the law, or helped to develop new methods of investigation or forensics."
The Krays briefcase with syringe and poison.
Much of the historical fascination with the Crime Museum is that it was closed to the public. To gain access to the collection you had to be a member of the Metropolitan Police, from a visiting police force, or among those who, as Keily explained, had "a direct link to an investigation or special guests, such as VIPs—Arthur Conan Doyle, for example—and members of the Royal Family." These policies are still in place.
One visitor to the original museum wasn't a household name, but he may have been the most feared man in Britain. His business card is on display, giving his name as WM Marwood. His job title is printed in capitals: EXECUTIONER. Marwood was the chief hangman for the British government and devised the "long drop," which was considered a more humane way of dispatching those in his ward. He hanged over 170 people, including the famed Victorian cat burglar Charles Peace (whose collection of lock picks, skeleton keys and hinged folding ladders are also on display).
Along with Marwood's business card is a letter from the Crime Museum, asking for artifacts for the collection, particularly his personal hanging rope. Hereplied, "I feel very much surprised at your letter. My rope I never let go out of my hands to anyone." However, Marwood did pay a visit to the Crime Museum on June 18, 1883. In the address column of the Visitor's book, he wrote, simply, "hangman."
Scotland Yard Crime Museum, 2015.
The second half of the museum deals with 24 criminal cases dating from 1905 onwards. "The stories are often uncomfortable, even disturbing but they provide an important insight into the diverse aspects of London's history," Keily and co-curator Julia Hoffbrand write, of these gory crime relics from the not-so-distant past.
The objects on display are often brutal in their simplicity; take, for example, a 1920s luggage trunk that was dropped off at the left luggage office of Charing Cross railway station. It was left unclaimed, until a vile smell started coming from it. Opening the trunk, the railway staff were horrified to discover the remains of a woman.
Spade used by Dr Crippen to bury his wife, Cora, in 1910.
One cabinet shows a common old garden spade suspended above some dirty rags. This was the spade allegedly used by Dr. Hawley Harvey Crippen to bury the mutilated remains of his wife Cora in the basement of their home. The fragments of cloth were the pajamas he used to wrap her body in. Crippen and his mistress fled for Canada, but were hunted down while still crossing the Atlantic, in one of the first cases of a wireless telegram being used to apprehend a criminal. (They were met by police before disembarking)
Acid Bath Murderer, 1949.
As the exhibit continues, the objects add to a growing sense of gruesomeness. There's a collection of knives, tin openers, pokers and hair tongs used by Gordon "Blackout Ripper" Cummins to murder and mutilate his four victims during London's Blitz in World War II. Then there are the rubber apron, gloves and gas mask of John Haigh. The notorious "Acid Bath Killer" murdered six people during the 1940s and dissolved their bodies in a drum of sulphuric acid.
Medicine case belonging to poisoner and Jack the Ripper suspect Dr Neil Cream, c. 1892.
In her book The Invention of Murder: How the Victorians Reveled in Death and Detection and Created Modern Crime, Judith Flanders writes that "crime, especially murder, is very pleasant to think about in the abstract: it is like hearing blustery rain on the windowpane when sitting indoors."
Visitors to the Crime Museum and its collection of murder weapons, death masks and crime scene evidence today seem as drawn to the morbid as their counterparts in the Victorian era were.
But unlike the original museum with a parlor room feel, the contemporary exhibit makes room for the lesser known victims who have been forgotten from the history books. As Keily writes, "all too often we remember crimes by the names of the offenders … But the victims, of course, are the people we should remember."
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The Tech Submit Campus Life Stories Campus Tips Committee on Discipline releases annual report
Committee on Discipline releases annual report
Increase in academic misconduct cases; decrease in Title IX cases
By Jessica Shi Nov. 30, 2017
The y-axis is "cases reported." The COD received 10% fewer complaints from 2015-16 to 2016-17. The COD began reviewing cases related to student organization misconduct in 2014-15, in addition to academic integrity and personal and sexual misconduct cases.
Courtesy of Committee on Discipline 2016-17 Report
The Committee on Discipline (COD) report for the 2016-17 academic year, released earlier this month, breaks down the 279 complaints that were brought before the COD this year by several metrics, including the type of misconduct, the method of resolution, and the outcome.
Of the 279 complaints (down from 317 in 2015-16), 82% were of alleged individual student misconduct, while the other 18% were of alleged student organization misconduct.
Academic misconduct comprised 80 cases, up from 52 in 2015-16 and 33 in 2014-15, and the majority of these cases (47) were categorized under cheating.
Cases of personal misconduct, also a subset of individual student misconduct, totalled 144, down from 192 in 2015-16. The likely reason for this drop, according to the report, was a change to the Good Samaritan Amnesty Policy such that the COD and Office of Student Conduct "no longer processes these cases." The report also noted a 48% decrease in the number of unauthorized access cases, which usually involve "hacking" or "tours."
There were six Title IX related cases, down from 11 in 2015-16; this included one sexual harassment case and five cases of nonconsensual sexual contact or penetration. A newly separated category, intimate partner violence, appeared on the report this year, but zero such cases were reported.
Incidents involving student organizations included 10 cases categorized under alcohol, down from 31 in 2015-16, and 15 noise complaints, up from 13.
The most common methods of resolution were COD administrative resolutions (100), faculty letters to file (63), and delegation to a student-run judicial mechanism (36). Regarding the third option, the report mentioned that the COD partnered with student governing organizations such as the Interfraternity Council, Panhellenic Council, and Association of Student Activities to handle most cases concerning student organization misconduct.
Case outcomes included two expulsions and 8 suspensions or degree deferrals, but in alignment with patterns from previous years, most sanctions were less severe and involved probation, letters to file, and substance abuse education or treatment, in addition to 181 cases ambiguously categorized under "other educational sanctions or referrals"; many cases involved multiple sanctions as well.
When asked for reasons or additional context to explain the above trends, Professor Suzanne Flynn, chair of the COD, wrote in an email sent to The Tech, "Changes in the numerical count of cases can occur for many possible reasons and any comments would only be speculation at this time."
The report also outlined initiatives the COD pursued last year: members, especially those on the Sexual Misconduct subcommittee, received extensive training on topics such as "LGBT issues related to the COD's work, questioning techniques, and the neurobiology of alcohol-induced blackouts" to develop "expertise and consistency" when hearing cases. Additionally, the Sexual Misconduct subcommittee met biweekly to conduct case study reviews and develop an internal rubric for sanctioning.
committee on discipline ,
title ix ,


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Neal held the position of Captain at Station 1 and has served as Lieutenant at Station 3, Fire Training Officer (Recruitment) as well as serving on the Board of Directors as the Board's Treasurer since joining the Department on November 15, 2008.
Training Credentials include SFFMA Basic Fire Suppression (Accredited), FEMA ICS-100 (Intro to Incident Command), IS-00700 (National Incident Management Systems), IS-00200 (ICS for Single Resources and Initial Action Incidents) and he was the Honor Graduate for the 2008 Recruit Class.
Neal received Certificate of Appreciation for service during hurricane Ike and Fire Fighter of the Month on two separate occasions.
Captain Neal Smith lost his life in the line of duty as a result of injuries he sustained on the fire training field in Beaumont, Texas. Captain Neal Smith certainly had a passion for firefighting, and more so, a passion for training.
Most notably known for his passion for training, Captain Neal Smith, was always working on inspiring others to train to be the best they could be. A true volunteer, Captain Neal Smith, was a constant within the department.
Always there to pick up the slack and always willing to be on duty when the department was in need. We all have come to admire and respect Captain Neal Smith as a true leader within the department, his personal impact on the department and the community he enthusiastically served will truly be missed.


text:
Q: Extracting text from a Google document and get particular page As of now, I export my Google documents by getting the content from this link:
https://docs.google.com/feeds/download/documents/export/Exportid=DOCUMENT_ID&exportFormat=EXPORT_FORMAT
This works fine, in fact I export my doc to an HTML format then I read from it, but there is no way to know when a page starts or ends.
Here's all the export formats I know of:
HTML, PDF, ODT, TXT, RTF and DOCX
PDF, ODT, RTF and DOCX all indicate separate pages when opened in a renderer. However, after searching for countless APIs for all formats (python-docx, PyPDF4, PyRTF etc), I have not been able to find a working way to read a Google document page by page.
Any suggestions?

A: You could use Apps Script with it you can take advantage of the DocumentApp where you can get PageBreaks.
You could then serve your tailored content as a web app.

redpajama_set_name: RedPajamaStackExchange


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text:
← Allah ya jikan Hauwa Ali Dodo…
Massacre at Kuru Jenta/Kuru Karama →
On the latest Jos crisis
Taken during the Jos Crisis 2008 (c) Carmen McCain
I have been a little too overwhelmed to post recently since the beginning of third (large-scale) Jos crisis this decade. I arrived in Nigeria for two years two weeks after the Jos 2001 crisis, I was in Jos during the 2008 crisis, and I had just left Jos last Thursday, before this most recent crisis started on Sunday. My parents, however, have been there for all three.
They are fine, but many loved ones of neighbors and friends have been killed—Christians and Muslims.
In the last two crises, I have found myself in the disorienting position of being in between the two "sides." After the crisis in 2008, I came from a beleaguered Jos and a community of aggrieved Christians who had been driven from their homes, seen their churches burned, and family members wounded back to Kano, where I heard stories of entire Muslim families being wiped out. On my return to Jos for Christmas in a taxi full of Hausa Muslims, I saw the blackened Islamic school for Higher education, the knocked down mosques, the utter destruction on the North part of Jos.
I attended secondary school in Jos living in an almost completely Christian community. Most of my neighbors and friends in Jos are Christians, and when my family had a refugee camp at our house in 2008, almost all of the refugees were members of a Baptist church, Catholic Church, or COCIN church close to the university community where my family lives. The Baptist church had been burnt for the third time. For this reason, I have experienced the "Christian" side of the crisis—and have heard many bitter complaints about how the "Muslims want to take over everything"—perceptions that the Plateau is being besieged by large "sinister" forces that wish to "take over Nigeria." At the same time my life right now is centred around my community of friends in Kano, most of whom are Hausa and Muslim—many of whom are also "Jasawa," Hausas/Muslims from Jos. Their families have been in Jos for several generations, if not much longer, and until recently had fine relationships with their Christian "indigene" neighbors. They believe that churches are preaching violence and that the 'yan kasa—Jos "indigenes" have political agendas in attempting to reclaim land lived on for generations by Hausa "settlers." They feel like the "indigenes" refuse to live in peace with them and many fear returning to their childhood homes.
This Sunday, I was staying with a Christian family in Kaduna when the first rumours of the crisis came in—again, there were the murmurings, this time from Christians, about how "Muslims refuse to live in peace." I came back to Kano, where Muslim friends told me about family homes burned down and brothers slashed and wounded. On Facebook, one girl weeps onto another friend's post that she has lost many family members, including her grandmother to the violence.
My parents tell me about a long-term neighbor who recently moved to a new home. He had a gun and had saved some university students from a mob. Going back home with his gun, he was accosted by soldiers, shot, and killed. Other Christian friends have lost family members to mobs or soldiers. My mother tells me the gut-wrenching story of the brutal murder of four youth corpers. Sunday Dare, the former head of the Hausa VOA service, in a piece that reflects the perspective of a Christian indigene, tells a heart breaking story about how his elder brother, not long after returning home from church, "was hacked down with knives and machete and left to burn with the house. Even as I write, his charred body lies on the ground around the house because it is impossible to recover his body due to a breakdown of security". [UPDATE 25 January 2010, today I receive an email which describes great devastation in "Christian" areas of Bukuru, stories of old men killed by mobs, and family homes burned. The Bukuru market has apparently been completely razed.]
The losses have been great on both sides. However, at least according to the numbers being reported to the media, the losses have been the greatest among the Jasawa/Muslims. Although, the New York Times quotes the Plateau State police commissioner as saying only twenty-three people have been killed, BBC reports:
Religious officials said at least 265 people had died since Sunday.
Among the dead were said to be 65 Christians and 200 Muslims.
Muhammad Tanko Shittu, a senior mosque official organising mass burials, gave a much higher death toll – telling Reuters news agency more than 350 Muslims had died.
According to one report, as posted on Naijablog, the Muslim community in the village of Kura Jenta on the airport road in Jos was almost wiped out, with almost all of the homes of Muslims being burned and many Muslims rounded up and killed.
[UPDATE: 23 January 2009: Al-Jazeera has now picked up this horrifying story, reporting that around 150 people, mostly Hausa Muslims, were killed in the village.
Reports on Saturday said that about 150 bodies had been recovered from wells in Kuru Jantar, near the city of Jos, where clashes began last week before spreading to nearby villages.
Locals in Kuru Jantar, also known as Kuru Karama, told Andrew Simmons, Al Jazeera's Africa editor, that a massacre had taken place in the village.
They said armed men had surrounded and attacked the village on Tuesday.
Al Jazeera saw the bodies recovered from wells, as well as the burnt bodies of children recovered from ransacked houses.
Up to 18,000 people in the area are thought to have been left homeless by the clashes in Nigeria's Plateau State.]
Reports of how the crisis started will also vary on who is spoken to, as is noted in this Reuter's article. Most Christian sources refer to an unprovoked attack by Muslim youth on a Catholic church as worshippers were leaving the building, while my Kano sources talk about a Muslim trying to rebuild his house burnt in the last crisis, who was attacked by Christian youths saying a Muslim could not stay in their community. Perhaps there is a meeting point in the two stories. My parents tell me a pastor friend of theirs told them that the church was right beside the house that was being rebuilt. According to him, the construction workers were disturbing the service and church members went out to ask them to halt their work until after the service. Apparently, the workers continued with the construction and then people were attacked as they were coming out of the service and the church was burnt. On the other hand as told to the Daily Trust (a Northern regional paper), according to the man who was trying to rebuild his house, he was confronted by a gang of Christian youth who said he could not rebuild in the area and told to stop construction. After some intervention by soldiers, he attempted to stop the workers, who refused to stop because they had already mixed the cement. Supposedly they were then confronted by a Christian mob. I imagine something close to the truth lies somewhere between these two accounts, with opposing gangs getting out of control on both sides.
While the crises have certainly taken on religious dimensions—especially when symbols like churches and mosques are the most obvious markers of identity—I have seen many discussions on the internet, whether in the comments sections of articles or on Facebook, which oversimplify the conflict as a mostly religious one. I think this is a mistake and a serious one, as it is exactly this over-easy identification of the religious symbols as representative of a group which makes churches and mosques the most popular targets in a conflict that is primarily over politics, land, identity, belonging, ethnicity, and retaliation. (An Islamonline.net post makes a useful contribution to this perspective.)
I have gone into much detail on other forums in the last few days to try to explain the identity politics and complexities of the Plateau–at least what I understand of them. I'm so tired by this time that I will just recommend that anyone interested, read these documents: a recently published article by shari'a-in-Nigeria scholar Philip Ostien on the events leading up the the 2008 crisis "Jonah Jang and the Jasawa"; a Human Rights Watch report on the politics of "Settler/indigene" in Nigeria, with a section on Plateau State, and the Human Rights Watch report on the Military abuses during the 2008 crisis, which have no doubt been continued during this crisis.
The situation is particularly complex because the minority groups in the Plateau do have legitimate fears about being dominated by political and cultural forces further north. From what I have seen in Kano, there is much ongoing rhetoric about what sorts of behaviours should be allowed in a shari'a state–which often leads to discrimination against those who do not fit the conservative ideal. I have heard stories from my minority Christian friends here in Kano on how they have been actively discriminated against–one girl not being allowed to take an exam at a College of Education because she was not wearing a hijab. Another on how she heard a preacher on campus attacking Christians (an experience that could be easily reversed further south). A whole group of friends whose church was looted and torn down by neighbors. Muslims, as well, whose lifestyles do not fit conservative notions of those in power, have suffered, as can be seen in the ongoing conflict between the Kano State Censorship Board and writers, filmmakers, and singers. These are things that have happened, and they are the sorts of things that worry Christians further south. But unfortunately, legitimate desires by Plateau "indigenes" to maintain their culture and heritage have turned into a particularly toxic ethnic/"religious" chauvinism accompanied by violent rhetoric and a disregard/lack of human sympathy for Hausa neighbors with whom they have lived in peace for generations. Ironically, Hausas from Jos who are engaged in the film industry in Kano are often accused of bringing foreign and corrupting influences into Hausa culture; when they go back to Jos, they are told they do not belong there either. (Of course, although the harshest voices tend to be the loudest, there is also an intense creative engagement with these events by Northern and middlebelt artists. Interestingly, in the past two years, I have read novel drafts by three writer friends of mine from the middlebelt. All three of their novels deal with issues of political/ethnic/religious crisis in the middle belt and the north, engaging and challenging the rhetoric used on both sides. The actors, writers, and singers I know in Kano are full of lamenting songs and calls for mutual cooperation across ethnic and religious lines.)
Monday when I returned to Kano, I signed onto Facebook and realized that it was Martin Luther King day when I read part of this quote posted by one of my friends
Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness in a descending spiral of destruction.
The excerpt comes from Martin Luther King Jr.s 1957 sermon "Loving Your Enemies." [Update 20 February 2010, I later discovered that the original link I had posted to the sermon seems to have been abridged. Here is the link to the sermon on mlkonline.net. ]It seems to me that it is exactly this sort of insight we need right now. While the 2008 crisis was kickstarted by politics, it seems, at the moment, as if this latest crisis is the results of simmering resentments and a desire for revenge. If neighborhoods continue to split apart and separate into more and more homogenous groupings so that Christians no longer know and interact and visit Muslims and Hausas no longer know and interact and visit Burims, I fear for Jos. I fear for Nigeria.
But where I see hope, I see it in these young artists I speak with. Nigeria is teeming with youth, and perhaps the majority are guided by the mistakes of their elders. But if the artists can somehow inspire a passion for change, for cooperation, for alternative kinds of employment, for a love of country based on new values, love and forgiveness among youth of various faiths who have grown up together… there must be hope somewhere here. Surely…
This entry was posted in Uncategorized and tagged indigene settler Jos, Jos crisis 2010, Nigerian politics, sectarian violence. Bookmark the permalink.
18 responses to "On the latest Jos crisis"
MK Hassan | January 21, 2010 at 7:39 pm | Reply
Your analysis is very insightful. I particularly was really touched by your conclusions on the crisis and your suggestions. I came from the North (Bauchi) not far away from Jos and you really gave an accurate analysis of what is happening cos I know it. As a Nigerian, I feel terribly pained by these recurring crises all over the country. It calls for urgent change in orientation among the younger generations. Your recommendations are right on target . There is also the need for change in the political leadership of the country.
Fatima N. Zubair | January 22, 2010 at 8:31 am | Reply
This is the only balanced write up I have come across since the Jos crisis started. If only people will realize how the cosmic consciousness is torn asunder with bloodshed and how much damage we do to ourselves spiritually. We are so ready to accuse one another, and we are so ready to hide our own faults that at the end of the day we are all EQUALLY guilty.
All beliefs are simply degrees of clearness of vision. All are part of one ocean of truth. The more this is realized the easier it is to see the true relationship between all beliefs, and the wider does the vision of the one great ocean become. Limitations and boundaries are inevitable in human life; forms and conventions are natural and necessary; but they do not automatically separate humanity. It is those who are wise who can meet one another beyond these boundaries.
Suleiman Surajo | January 22, 2010 at 2:38 pm | Reply
– Some one is supplying weapons and some one is using them.
-Some one is agitating the cleansing in his shrine and some one is conditioned.
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adam sanda | March 9, 2010 at 6:38 pm | Reply
fear enough to be frank i think this is one of the fairest of all comments about jos crisis i have read. however i think there is still one big question that every one is leaving out in the whole equetion and analysis of all the crises in jos. that is those of us that are not hausa fulani or endigines of platuea state. yet we are attacked and killed by the hausa fulani muslims. i think there is still more than meets the eyes
why is there no crisis between other settlers and the indigines of the state as we call them. thorough research will show that there is a large number of other none hausa fulani fulani people that have lived for the same length of time on the plateau. why is there no crisis between this settlers and the indigines?
let me say catigoricaly i am for peace in Nigeria and against violence on humanity any where in the world.
the questions is whether as a settler in a given state in Nigeria, what are your rights and what rights do you not have. who is an indegine and settler in any given state in Nigeria?
our leaders most also learn to see that Nigeria is bigger and better than any political, ethnic or religius affiliation. the langauge of love, peace and justice be found on the heart not just lips of every Nigerian.
AGIM SAMSON | March 19, 2010 at 10:15 pm | Reply
whem will nigeria Jos crises goiing to stop?
the more young people are born,the more the level of crim keep increasing in the country. for God sake, while can't this so call moslem and christian drown a line and come to a conclution of these sad issue,
kabiru yahaya isah | March 24, 2010 at 2:33 am | Reply
Hi my peoples as per as nigeria concern we are ones muslims,cristians are living togather why we people are traying to kill &distroyed nehbours property we have to thing and find out a suitable relationship b/ween M/C we have to educate our self ignorance is not an excuse . finally let the federal government find the final dicition on jos crisis things are getting beyong the power.
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prince abbah | July 21, 2010 at 5:02 pm | Reply
no militry or police should intervene,let the crisis stay and end naturally.we are tied of re occurance.
naanfwang sunday | July 29, 2010 at 10:38 am | Reply
the only way out is jesus and the helper
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fomzy | February 1, 2011 at 12:03 pm | Reply
fair enough.hausa muslims shuld note dat dey r nt the only non indigines in plateau state as there r igbos n yorubas n several oda tribes inhabiting d city of jos.y shuld dey b d ones causing trouble?hw do they think it is possible to go into another mans land n take it ova 2 demselves?if d existing peace in plateau state is tearing them apart, dey shuld pack up deir rugged properties n get the hell out of jos n stop disturbing the peace of the state.and 4 those who sponsor them wit various weapons,they shuld know that their days r numbered.
akinkunmi omoladun | February 7, 2011 at 4:15 pm | Reply
what i believe is that any body that is behind this God in heaven is going to George them because how can u be killing fellow human like u even innocent children. Mr president should do something quickly and i want all Nigerians to call upon God .
Munir danjuma | April 11, 2011 at 5:33 pm | Reply
Al what we want is may god give us a good leaders that wil solve al the problem.
Bodish vincent | November 25, 2011 at 8:39 pm | Reply
I pray that govt should take necesary action on jos crisis. And please muslim stop fighting is not good and cristain stop fighting is not good too stop killin innocent souls let peace rain In our country nigeria every body should go for prayer and fasting 4 our country nigeria 4 peace 2 rain amen.
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Curl is a name whose history on English soil dates back to the wave of migration that followed the Norman Conquest of England of 1066. The Curl family lived at Kirkley, a township in the parish of Poneteland in the county of Northumberland. The family name Curl became popular in England after the Norman Conquest, when William the Conqueror gave his friends and relatives most of the land formerly owned by Anglo-Saxon aristocrats.
Williams, Dr Ann. And G.H. Martin, Eds., Domesday Book A Complete Translation. London: Penguin, 1992. Print. (ISBN 0-141-00523-8) a survey taken of landholders in England in 1086. Robert de Criel was from the Castle of Criel near Criel-sur-Mer in the arrondisement of Dieppe. Part of the walls of this huge castle are still standing, and there are also traces of a moat. Robert's chief tenant was the Count of Eu.
This web page shows only a small excerpt of our Curl research.
Another 257 words (18 lines of text) covering the years 1086, 1295, 1339, 1489, 1679, 1678, 1679, 1575, 1647, 1628, 1629, 1632, 1629, 1637, 1724 and are included under the topic Early Curl History in all our PDF Extended History products and printed products wherever possible.
A multitude of spelling variations characterize Norman surnames. Many variations occurred because Old and Middle English lacked any definite spelling rules. The introduction of Norman French to England also had a pronounced effect, as did the court languages of Latin and French. Therefore, one person was often referred to by several different spellings in a single lifetime. The various spellings include Crull, Crul, Cruel, Criel, Cryle, Kriel, Krile, Crile, Kirle, Kyrle, Cyrle, Kreel, Creel, Crulle, Crule, Curl, Curle, Girl, Cryll and many more.
Another 32 words (2 lines of text) are included under the topic Early Curl Notables in all our PDF Extended History products and printed products wherever possible.
Some of the Curl family moved to Ireland, but this topic is not covered in this excerpt.
Motto Translation: I do not care for blows.