text:
A 140-year-old block of sandstone in a Scott cemetery might help revolutionize how we protect our identity and health.
For now, though, Carnegie Mellon University professor Yang Cai is using his digital scanning technology to learn more about a woman buried beneath the towering oak tree at Old St. Luke's Episcopal Church.
"This is just kind of a fun project ... but I think it's very meaningful to have something where people feel excited," said Cai, director of Carnegie Mellon CyLab's ambient intelligence lab, as research assistants cloaked in black focused a beam of light and a digital camera on Isabelle Seville's weathered gravestone. "We take this as a combination of science, art, technology and culture."
The project's components are fairly simple -- a light projector, a tripod-mounted camera and a laptop computer, all powered by an oversized battery. It's the still-developing software, which builds crisp three-dimensional images and maps, that's jaw-dropping.
The Rev. Richard Davies couldn't read the worn indentations in Seville's tombstone. Charcoal or crayon rubbings revealed little. But Cai's technology constructed a 3-D image, complete with Seville's name, and her place and date of birth -- London, 1781.
Davies talks about the technological breakthrough as a kind of blessing for historic preservationists.
"These stones have absorbed the spirit of many prayers," said Davies, 80, of Mt. Lebanon as he paced the cemetery filled with British settlers and Revolutionary War veterans. "It just blew my mind, what scientific things they're looking to do with this technology. Stuff that comes out of (this) is amazing."
Archaeologists and taphophiles -- lovers of tombstones and cemeteries -- seem to agree.
Darlene Applegate knows methods for studying cemeteries can be antiquated. The Western Kentucky University anthropology professor, who has taught graveyard archaeology since 2002, uses metal rods to search cemetery soil for buried grave markers.
To read weathered inscriptions, Applegate needs a sunny day to bounce light off a hand-held mirror.
"There's some limitations to that," she said. "This digital scanning thing? That would be revolutionary."
Cai's technology might prove even more useful for preservationists in the Rust Belt, where acid rain has attacked marble tombstones' vulnerable faces, said Michael Trinkley, director of the Chicora Foundation, a Columbia, S.C.-based heritage and preservation group focused on cemeteries.
It's tough to say how many tombstones in graveyards, which are abandoned burial grounds, or cemeteries, which are not abandoned, cannot be read through careful rubbings or digital photography.
"There are some that are so eroded, so damaged, that for all intents and purposes, we still categorize them as 'no longer legible,' " Trinkley said.
Cai, who jumped into the historic Scott cemetery after studying 3,000-year-old rock art this summer in Italy, wants to challenge the concept that stones are "no longer legible." But he also has his sights on bigger goals.
Cai thinks the technology, once refined, will produce detailed 3-D scans of a person's body for medical and security purposes. It could help satellites produce high-tech images of Earth's topography or large features such as a tsunami's waves.
But first, he and his crew will produce a digital map of Old St. Luke's, allowing users to navigate through a 3-D rendering instead of presenting them with a book of crude rubbings and ancient wills.
"Technically, it's pretty doable," Cai said. "I'm just surprised people never thought of this."
http://www.pittsburghlive.com/x/pittsburghtrib/news/cityregion/s_531518.html
Research assistant Iryna Pavlyshak scans a gravestone at Old St. Luke's Episcopal Church in Scott. This process, pioneered by CMU professor Yang Cai, will create 3D images of tombstones that are too worn down to be read.
Andrew Russell/Tribune-Review
CMU professor Yang Cai (second from left) and his research team set up equipment to scan a gravestone at St. Luke's Episcopal Church in Scott on Friday. Those participating include (from left) the Rev. Richard Davies, senior systems programmer Michael Stroucken and research assistant Ying Chong Xia.
The Rev. Richard Davies talks about the technological breakthrough as a kind of blessing for historic preservationists.
TRIBUNE-REVIEW
CMU team's scanner unlocks secrets from the past
By Justin Vellucci


text:
#pragma once

#include "il2cpp-config.h"

#ifndef _MSC_VER
# include <alloca.h>
#else
# include <malloc.h>
#endif

#include <stdint.h>

#include "mscorlib_System_MulticastDelegate3201952435.h"
#include "mscorlib_System_Void1841601450.h"
#include "mscorlib_System_Boolean3825574718.h"

// System.Object
struct Il2CppObject;
// System.IAsyncResult
struct IAsyncResult_t1999651008;
// System.AsyncCallback
struct AsyncCallback_t163412349;

#ifdef __clang__
#pragma clang diagnostic push
#pragma clang diagnostic ignored "-Winvalid-offsetof"
#pragma clang diagnostic ignored "-Wunused-variable"
#endif

// System.Action`2<System.Boolean,System.Object>
struct  Action_2_t2525452034  : public MulticastDelegate_t3201952435
{
public:

public:
};

#ifdef __clang__
#pragma clang diagnostic pop
#endif

redpajama_set_name: RedPajamaGithub


Want to get the most flexible solution for your business?
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We have successfully completed 14,000+ international projects.


The [email protected] is pleased to welcome Mark Reep for the month of June. His show, Dreams in Black and White, will hang in the Gallery from Wednesday, June 4 through Sunday, June 29.
Mark Reep (b. 1960) is an artist and writer whose drawings, fiction, and reviews have appeared or are forthcoming in American Art Collector, Endicott Journal, Bluecanvas, Metazen, The Word Riot Anthology, Blue Fifth Review, Fictionaut Selects, and many other publications.
His moody, richly detailed charcoal, graphite, and ink drawings blur natural and architectural elements, often in isolate, meditative, dreamlike context. Titles suggest narrative− small mysteries, abandonments and reclamations, hopes built on ruins− but leave room for wonder.
A self-educated artist, Mark has exhibited original work regularly for nineteen years. He is represented by Jardine Gallery, Perth, Scotland. To read more about Mark, head on over to his blog.


text:
Q: Fatal Python error: Segmentation fault on Ubuntum16.04 Fatal Python error: Segmentation fault on Ubuntu 16.06
I am trying to connect to teradata by python on ubuntu but getting segmentation fault error.
Installed latest python3.7.4,Ubuntu 16.04 VM, installed teradata ODBC driver for Ubuntu.
import datetime
import teradata
import pandas as pd

udaExec = teradata.UdaExec(appName = 'Test',version='1.0',logConsole=False)
    with udaExec.connect(method=method,system=host,username=username,password=password,driver=driver) as connect:
        query_str = "select * from table;"
        sql_vfid_df = pd.read_sql(query_str,connect)
        return sql_vfid_df

Fatal Python error: Segmentation fault

Current thread 0x00007f92ff5c9700 (most recent call first):
  File "/home/srinivt/.local/lib/python3.7/site-packages/teradata/tdodbc.py", line 450 in __init__
  File "/home/srinivt/.local/lib/python3.7/site-packages/teradata/udaexec.py", line 183 in connect
  File "./tokenization/tok-tr.py", line 51 in query_df_csv
  File "./tokenization/tok-tr.py", line 76 in <module>
Segmentation fault

redpajama_set_name: RedPajamaStackExchange


It's a fun way to enjoy chocolate covered biscuits! Each cup comes with biscuit sticks and two creme dip flavors, chocolate and strawberry. Each stick has an animal drawing and fun phrase, (i.e., "Mouse - Do not be timid"). Have fun while enjoying this delicious snack!
Similar to: Pocky, except you dip the biscuit sticks into the creme chocolate.


text:
Prophecy Journey – Day 016
https://capitolrevival.org/podcast-player/6163/day-016.mp3
When he was thus arrayed, "the prelates said, 'Now we devote thy soul to the devil.' 'And I,' said John Huss, lifting up his eyes toward heaven, 'do commit my spirit into Thy hands, O Lord Jesus, for Thou hast redeemed me.'"—Wylie, b. 3, ch. 7.
He was now delivered up to the secular authorities and led away to the place of execution. An immense procession followed, hundreds of men at arms, priests and bishops in their costly robes, and the inhabitants of Constance. When he had been fastened to the stake, and all was ready for the fire to be lighted, the martyr was once more exhorted to save himself by renouncing his errors. "What errors," said Huss, "shall I renounce? I know myself guilty of none. I call God to witness that all that I have written and preached has been with the view of rescuing souls from sin and perdition; and, therefore, most joyfully will I confirm with my blood that truth which I have written and preached."—Ibid., b. 3, ch. 7. When the flames kindled about him, he began to sing, "Jesus, Thou Son of David, have mercy on me," and so continued till his voice was silenced forever.
Even his enemies were struck with his heroic bearing. A zealous papist, describing the martyrdom of Huss, and of Jerome, who died soon after, said: "Both bore themselves with constant mind when their last hour approached. They prepared for the fire as if they were going to a marriage feast. They uttered no cry of pain. When the flames rose, they began to sing hymns; and scarce could the vehemency of the fire stop their singing."—Ibid., b. 3, ch. 7.
When the body of Huss had been wholly consumed, his ashes, with the soil upon which they rested, were gathered up and cast into the Rhine, and thus borne onward to the ocean. His persecutors vainly imagined that they had rooted out the truths he preached. Little did they dream that the ashes that day borne away to the sea were to be as seed scattered in all the countries of the earth; that in lands yet unknown it would yield abundant fruit in witnesses for the truth. The voice which had spoken in the council hall of Constance had wakened echoes that would be heard through all coming ages. Huss was no more, but the truths for which he died could never perish. His example of faith and constancy would encourage multitudes to stand firm for the truth, in the face of torture and death. His execution had exhibited to the whole world the perfidious cruelty of Rome. The enemies of truth, though they knew it not, had been furthering the cause which they vainly sought to destroy.
Yet another stake was to be set up at Constance. The blood of another witness must testify for the truth. Jerome, upon bidding farewell to Huss on his departure for the council, had exhorted him to courage and firmness, declaring that if he should fall into any peril, he himself would fly to his assistance. Upon hearing of the Reformer's imprisonment, the faithful disciple immediately prepared to fulfill his promise. Without a safe-conduct he set out, with a single companion, for Constance. On arriving there he was convinced that he had only exposed himself to peril, without the possibility of doing anything for the deliverance of Huss. He fled from the city, but was arrested on the homeward journey and brought back loaded with fetters and under the custody of a band of soldiers. At his first appearance before the council his attempts to reply to the accusations brought against him were met with shouts, "To the flames with him! to the flames!"—Bonnechose, vol. 1, p. 234. He was thrown into a dungeon, chained in a position which caused him great suffering, and fed on bread and water. After some months the cruelties of his imprisonment brought upon Jerome an illness that threatened his life, and his enemies, fearing that he might escape them, treated him with less severity, though he remained in prison for one year.
The death of Huss had not resulted as the papists had hoped. The violation of his safe-conduct had roused a storm of indignation, and as the safer course, the council determined, instead of burning Jerome, to force him, if possible, to retract. He was brought before the assembly, and offered the alternative to recant, or to die at the stake. Death at the beginning of his imprisonment would have been a mercy in comparison with the terrible sufferings which he had undergone; but now, weakened by illness, by the rigors of his prison house, and the torture of anxiety and suspense, separated from his friends, and disheartened by the death of Huss, Jerome's fortitude gave way, and he consented to submit to the council. He pledged himself to adhere to the Catholic faith, and accepted the action of the council in condemning the doctrines of Wycliffe and Huss, excepting, however, the "holy truths" which they had taught.—Ibid, vol. 2, p. 141.
By this expedient Jerome endeavored to silence the voice of conscience and escape his doom. But in the solitude of his dungeon he saw more clearly what he had done. He thought of the courage and fidelity of Huss, and in contrast pondered upon his own denial of the truth. He thought of the divine Master whom he had pledged himself to serve, and who for his sake endured the death of the cross. Before his retraction he had found comfort, amid all his sufferings, in the assurance of God's favor; but now remorse and doubts tortured his soul. He knew that still other retractions must be made before he could be at peace with Rome. The path upon which he was entering could end only in complete apostasy. His resolution was taken: To escape a brief period of suffering he would not deny his Lord.
Soon he was again brought before the council. His submission had not satisfied his judges. Their thirst for blood, whetted by the death of Huss, clamored for fresh victims. Only by an unreserved surrender of the truth could Jerome preserve his life. But he had determined to avow his faith and follow his brother martyr to the flames.
He renounced his former recantation and, as a dying man, solemnly required an opportunity to make his defense. Fearing the effect of his words, the prelates insisted that he should merely affirm or deny the truth of the charges brought against him. Jerome protested against such cruelty and injustice. "You have held me shut up three hundred and forty days in a frightful prison," he said, "in the midst of filth, noisomeness, stench, and the utmost want of everything; you then bring me out before you, and lending an ear to my mortal enemies, you refuse to hear me…. If you be really wise men, and the lights of the world, take care not to sin against justice. As to me, I am only a feeble mortal; my life is but of little importance; and when I exhort you not to deliver an unjust sentence, I speak less for myself than for you."—Ibid., vol. 2, pp. 146, 147.
His request was finally granted. In the presence of his judges, Jerome kneeled down and prayed that the divine Spirit might control his thoughts and words, that he might speak nothing contrary to the truth or unworthy of his Master. To him that day was fulfilled the promise of God to the first disciples: "Ye shall be brought before governors and kings for My sake…. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." Matthew 10:18-20.
The words of Jerome excited astonishment and admiration, even in his enemies. For a whole year he had been immured in a dungeon, unable to read or even to see, in great physical suffering and mental anxiety. Yet his arguments were presented with as much clearness and power as if he had had undisturbed opportunity for study. He pointed his hearers to the long line of holy men who had been condemned by unjust judges. In almost every generation have been those who, while seeking to elevate the people of their time, have been reproached and cast out, but who in later times have been shown to be deserving of honor. Christ Himself was condemned as a malefactor at an unrighteous tribunal.
At his retraction, Jerome had assented to the justice of the sentence condemning Huss; he now declared his repentance and bore witness to the innocence and holiness of the martyr. "I knew him from his childhood," he said. "He was a most excellent man, just and holy; he was condemned, notwithstanding his innocence…. I also—I am ready to die: I will not recoil before the torments that are prepared for me by my enemies and false witnesses, who will one day have to render an account of their impostures before the great God, whom nothing can deceive."—Bonnechose, vol. 2, p. 151.
In self-reproach for his own denial of the truth, Jerome continued: "Of all the sins that I have committed since my youth, none weigh so heavily on my mind, and cause me such poignant remorse, as that which I committed in this fatal place, when I approved of the iniquitous sentence rendered against Wycliffe, and against the holy martyr, John Huss, my master and my friend. Yes! I confess it from my heart, and declare with horror that I disgracefully quailed when, through a dread of death, I condemned their doctrines. I therefore supplicate … Almighty God to deign to pardon me my sins, and this one in particular, the most heinous of all." Pointing to his judges, he said firmly: "You condemned Wycliffe and John Huss, not for having shaken the doctrine of the church, but simply because they branded with reprobation the scandals proceeding from the clergy—their pomp, their pride, and all the vices of the prelates and priests. The things which they have affirmed, and which are irrefutable, I also think and declare, like them."
His words were interrupted. The prelates, trembling with rage, cried out: "What need is there of further proof? We behold with our own eyes the most obstinate of heretics!"
Unmoved by the tempest, Jerome exclaimed: "What! do you suppose that I fear to die? You have held me for a whole year in a frightful dungeon, more horrible than death itself. You have treated me more cruelly than a Turk, Jew, or pagan, and my flesh has literally rotted off my bones alive; and yet I make no complaint, for lamentation ill becomes a man of heart and spirit; but I cannot but express my astonishment at such great barbarity toward a Christian."—Ibid., vol. 2, pp. 151-153.
Again the storm of rage burst out, and Jerome was hurried away to prison. Yet there were some in the assembly upon whom his words had made a deep impression and who desired to save his life. He was visited by dignitaries of the church and urged to submit himself to the council. The most brilliant prospects were presented before him as the reward of renouncing his opposition to Rome. But like his Master when offered the glory of the world, Jerome remained steadfast.
"Prove to me from the Holy Writings that I am in error," he said, "and I will abjure it."
"The Holy Writings!" exclaimed one of his tempters, "is everything then to be judged by them? Who can understand them till the church has interpreted them?"
"Are the traditions of men more worthy of faith than the gospel of our Saviour?" replied Jerome. "Paul did not exhort those to whom he wrote to listen to the traditions of men, but said, 'Search the Scriptures.'"
"Heretic!" was the response, "I repent having pleaded so long with you. I see that you are urged on by the devil."—Wylie, b. 3, ch. 10.
Erelong sentence of condemnation was passed upon him. He was led out to the same spot upon which Huss had yielded up his life. He went singing on his way, his countenance lighted up with joy and peace. His gaze was fixed upon Christ, and to him death had lost its terrors. When the executioner, about to kindle the pile, stepped behind him, the martyr exclaimed: "Come forward boldly; apply the fire before my face. Had I been afraid, I should not be here."
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redpajama_set_name: RedPajamaCommonCrawl


text:
Southern zone, enclosure system - Period 2B
Following the imposition of the road infrastructure, the system of enclosure occupying the southern edge of the lower terrace (henceforth termed the Southern Zone) undergoes reorganisation (Figure 31). However, as the wide-scale topsoil removal and laying of metalled surfacing does not extend this far south, it appears that the new enclosure layout is as much a modification of the old as a replacement of it. Although the enclosures are now significantly shortened, only running as far north as the newly created Road/track 3, the alignment and quite probably some of the boundary ditches of the Period 2A system are perpetuated.
The southern zone enclosure system comprises a series of boundary ditches that define parts of five land entities that run east-west between Road/track 3 and the edge of the lower terrace. These are termed Open Areas 24-28. While the boundary features that define the enclosure system and its component units are described from west to east here, features indicative of their mid-1st century AD occupation and use are described separately.
Open Area 26 (earlier phase) | Open Area 26 (later phase)
Open Area 27 (first phase) | Open Area 27 (second phase) | Open Area 27 (third phase)
Open Area 28 (first phase) | Open Area 28 (second phase)
To what extent the enclosure system is remodelled around and incorporating pre-existing Period 2A structures and features - particularly roundhouses - is far from clear. However, given the lack of successor buildings of unequivocal mid-1st century construction date, their continuance within the new layout is entirely possible. That said, where new buildings are constructed, they seem to be positioned toward the northern end of the enclosures, perhaps indicating that occupation now looks north onto Road/track 3, instead of south.
While the ditches described in this section clearly form a coherent system, it is less clear whether this system was imposed as one event or represents the culmination of a more gradual, piecemeal process. There is, for example, a clear distinction between the ditch defining the west side of Open Area 25 (Group 145), which turns and runs along the side of Road 3 to form the northern side of the enclosure, and the situation further west. Here, roadside ditches are apparently absent along the north sides of Open Areas 26, 27 and 28 and the roadside boundary is instead distinguished by fencelines.
The dating evidence suggests that the ditches are certainly present and filling up by the mid-1st century AD. The earlier date for ditch 25090 may indicate that parts of the northern boundary of the enclosure is infilled separately, perhaps as part of a widening of the entrance from Road 3. Of the fencelines along Road 3, only pottery from the fills of Structure 19 (20237 Group 117) provide a date, indicating that it is present (and possibly falling out of use) by the mid-1st century AD. This implies that that these land divisions are established prior to the Roman period. It is important to note that, despite the dating evidence for the filling of the ditches, there is no evidence of the disuse of these boundary lines (rather than the ditches or fences themselves) until Period 4. The absence of Period 3 features transgressing the boundaries is taken as evidence that the boundaries continue to be marked in some way, the ditches perhaps being replaced by hedges or fences and the roadside fenceline renewed.
Ditch 25075 (Group 143)
Ditch 25075 (segs 14557, 14798, 14832, 14836, 14954) defines a major linear feature, 0.8-0.9m wide and 0.33-0.38m deep, running on a NNW-SSE alignment that can be traced for a distance of almost 18m. It is the most westerly of the investigated Period 2B boundary ditches (in Excavation Area K) within the southern part of the lower terrace, denoting the boundary between OAs 27 and 28. Its alignment differs slightly from that of its counterparts further east. Its fills contain a small but typical artefactual assemblage of pottery, animal bone and baked clay/daub of Late Iron Age date. It is possible that ditch 25075 is earlier than most of the other southern zone enclosure ditches, possibly originating as a component of the Period 2A landscape.
Ditch 25082 and re-cut 25081 (Group 146)
Ditch 25082 (segs 15526, 15992, 24428) lies approximately 60m east of 25075. It is traced for 11m before being lost among truncating features at either end. Its extant dimensions are a maximum of 0.9m wide and 0.25m deep. Much of its east edge is truncated by a later re-cut of the ditch line 25081 (segs 15527, 24070, 24429, 24430, 24442, 24445 Group 146). Its southern part is cut by Period 2B ditch/pit 15530 (Group 147). Late Iron Age pit 15968 (Group 141) is cut into the infilled 25082 prior to it being replaced by 25081.
Overall, this ditch is assumed to mark a boundary that runs from Road 3 to the edge of the lower terrace, separating OAs 26 and 27. Suggestions of its southward continuation beyond ditch/pit 15530 can be discerned on the pre-excavation plan and a tentative alignment of post-holes toward Road/track 3 might represent its northward continuation as a fenceline.
A problem arises, however, with re-cut ditch 25081 (Group 146). Topographically, the ditch should belong to the early planning of the site. However, the excavated evidence from this ditch consistently features later 4th-century pottery and late Roman coins. There is no suggestion that this boundary falls out of use until it is cut by Structure 48 (Group 697 Period 4) in the late 3rd century AD. It may be that 25081 demonstrates the perpetuation of this boundary as a hedge or fenceline against which later material accumulates. Even so, its chronological relationship with Structure 48 is uncomfortable; some error in the recorded sequence seems likely. It should be noted in passing that some late Roman pottery and an apparently Roman iron tool (SF6650) are also present in ditch/pit 15530 (below).
Ditch/pit 15530 (Group 147)
Although only partially excavated, the rough extent of ditch/pit 15530 is apparent on pre-excavation plans, defining it as at least 25m long, and as a southward extension or perpetuation of the alignment of 25081/2. It is likely that much of this feature is actually a continuation of re-cut 25081. Most of the excavated fills of 25082 contain early to middle 1st-century AD pottery (although seg. 15992 includes 4th-century material that is deemed to be intrusive).
Structures 19 and 31 (Groups 115, 116, 117)
Roadside ditches are absent along Road/track 3. While the western end of Road 3 is substantial enough to distinguish the edge of OA28, the northern boundaries of OAs 26 and 27 are instead marked by fenceline Structures 19 and 31. Given their intangible nature, it is not clear whether these intermittent foundation slot remains represent a once-continuous or intentionally interrupted fenceline.
Structure 19 is represented by slot 25155 (seg. 20237 Group 117). As investigated within Excavation Area L, it is traced for a distance of 15m along the OA27 frontage. Its perceived western terminal tentatively cuts Period 2B pit 20195, while its eastern end coincides with the boundary between OAs 26 and 27.
A c. 16m length of fenceline foundation slot 25160 (segs 15452, 15455 Groups 115, 116) is investigated within Excavation Area M. The slot contains post-holes 15451, 15453, 15454 and 15456 in its base. As recorded on the pre-excavation plan, this boundary can be construed to be more extensive, perhaps continuing westwards along the OA26 frontage to the boundary with OA27. The plan also suggests the presence of an otherwise uninvestigated slot-built building occupying this part of the OA26 frontage - perhaps integral with the fenceline, though possibly replacing it.
Ditches 25089/25090/25091 (Group 145)
Ditch 25089 (segs 11200, 11258, 11462, 11489, 11529)/25090 (segs 10804, 10882, 11062)/25091 (segs 10824, 11100, 11264) can be seen to run the whole distance between Road 3 and the terrace edge, some 60m west of 25082 and 25081. It turns to run along the edge of Road/track 3, marking the presence of a definitive northern roadside boundary to OA25.
On the western side of the enclosure, ditch 25089 is on average 0.8m wide and 0.34m deep. At its northern end it makes a right-angled turn as ditch 25090 and continues as ditch 25091 along the road/track side. There is a gap of less than 1m between 25090 and 25091, presumably denoting a minor entrance; post-hole 10849 could constitute the remains of a gate structure at this point.
Most of the excavated ditch segments are filled with a single sandy silt and gravel deposit, and generally contain assemblages of pottery, daub, baked clay and briquetage. The fills of ditches 25089 and much of 25091 can be dated by pottery to the mid-1st century AD. That from 25090, devoid of Romanising wares, belongs to the early 1st century AD. Its eastern terminal (seg. 10882) contains a greater quantity of animal bone (2kg) than elsewhere along its length, together with loomweight fragments and a quantity of pottery. It is possible that this is a structured deposit within the ditch.
The most easterly of the identified north-south aligned boundaries of the southern zone enclosure system is ditch 25178 (segs 8704, 8763, 8839, 8881, 19155), exposed for a distance of 34m. Where investigated within Excavation Area P it is 0.9-1.2m wide and 0.28-0.45m deep, and clearly represents a major land division marking the boundary between OAs 24 and 25. Material from its single fill dates principally to the earlier 1st century AD. Lying beyond the limit of the site, the relationship of this ditch with that of 25089/25090/25091 is not determined, nor is the eastern side of the enclosure readily apparent in the pre-excavation plan of Development Area A3.


With the introduction of the General Data Protection Regulation (GDPR) in mind, a European Union law detailing guidelines for data protection and privacy that comes into effect 25 May 2018, Sandvik has released its data interoperability policy, outlining the principles by which its systems, equipment and tools share data in the digital ecosystem underground.
The GDPR also applies to the export of personal data outside the EU, and will harmonize data privacy laws across Europe.
"Although the GDPR is a European regulation, we aspire to apply the same level of rigour regarding data privacy across the world, wherever we operate," said Patrick Murphy, President, Rock Drills and Technologies, Sandvik Mining and Rock Technology.
The Sandvik data interoperability policy allows for data privacy and security whilst ensuring the customer retains all rights to information related to the use and application of their equipment. Data accessibility, fleet data compatibility, data rights and control and data privacy are detailed in the policy which is available to customers on the Sandvik customer portal.
The systems from Sandvik are also able to work within and exchange data with the larger digital ecosystem of a customers site. Sandvik also hopes to shape industry standards in data interoperability.
The data interoperability policy from Sandvik explains how data can be accessed, depending on the customer fleet – i.e. at equipment level, at server level onsite or within the cloud. And how it is protected.
Sandvik Mining and Rock Technology is part of the Sandvik Group and supplies equipment and tools, service and technical solutions for the underground construction industry. Specialising in rock drilling, rock cutting, crushing and screening, loading and hauling, tunneling, breaking and demolition it has 15,000 employees worldwide and sales in 2017 of SEK37 billion.


text:
using Appium.Integration.Tests.Helpers;
using NUnit.Framework;
using OpenQA.Selenium.Appium.Android;
using OpenQA.Selenium.Remote;
using System;
using System.Drawing;

namespace Appium.Integration.Tests.Android
{
    [TestFixture()]
    class AndroidGestureTest
    {
        private AndroidDriver<AndroidElement> driver;

        [TestFixtureSetUp]
        public void BeforeAll()
        {
            DesiredCapabilities capabilities = Env.isSauce() ?
                Caps.getAndroid501Caps(Apps.get("androidApiDemos")) :
                Caps.getAndroid19Caps(Apps.get("androidApiDemos"));
            if (Env.isSauce())
            {
                capabilities.SetCapability("username", Env.getEnvVar("SAUCE_USERNAME"));
                capabilities.SetCapability("accessKey", Env.getEnvVar("SAUCE_ACCESS_KEY"));
                capabilities.SetCapability("name", "android - complex");
                capabilities.SetCapability("tags", new string[] { "sample" });
            }
            Uri serverUri = Env.isSauce() ? AppiumServers.sauceURI : AppiumServers.LocalServiceURIAndroid;
            driver = new AndroidDriver<AndroidElement>(serverUri, capabilities, Env.INIT_TIMEOUT_SEC);
            driver.Manage().Timeouts().ImplicitlyWait(Env.IMPLICIT_TIMEOUT_SEC);
            driver.CloseApp();
        }

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May 27, 2012 history, lowell, Lowell Catholic Church History, Massachusetts 22 Comments Lowell MassachusettsMassachusettsSacred Heart ParishSouth Lowell
The First Years of Sacred Heart Parish: Lowell, Massachusetts, 1880's
Decidedly more rural in the years before the construction of Sacred Heart Church, the land that would eventually sit under the parish's buildings was then owned by the Meadowcroft and Andrews families.
Moore, Andrews, Whipple, Meadowcroft: If you spent a good span of your childhood years in Lowell, Massachusetts attending school or church at Sacred Heart, all of these names will be familiar to you. The streets closest to Sacred Heart carry those names, which date back to the decades before Sacred Heart's founding when the area was much more rural, and formed the southern edge of the city. But, who were they? And how did Sacred Heart come to be built in South Lowell?
On June 7, 1880, James Meadowcroft owned precisely 39 acres of land on the southern side of Moore Street. Some was tilled; some lay fallow. Meadows formed some of his land; the rest was forest. Meadowcroft was a wealthy man. He also owned the farming implements, machinery, and livestock to sustain a healthy income. He had year-round help in running the farm. And, his farm had produced hay, milk, butter, eggs, and potatoes during 1879.
By no means a young man at 63 in 1880, James Meadowcroft was what that age called a gentleman farmer. He had retired from his profession as a blacksmith. His wife, Alice, 60, was just a bit younger. Both had been born in England. He had become a naturalized citizen in 1852. By 1880, all of their children had moved on; only a nephew, George Green, lived with them. He was 48 and without occupation. A servant named Sarah Moody saw to their needs.
Some years before, James Meadowcroft had cut out a small portion of his land for his oldest son, John, who lived in a home on the western edge of his Moore Street property with his wife Bertha. John made his living as a real estate agent. His other three children had grown up and moved on. To steal a term from a much later age, the Meadowcrofts were 'empty-nesters' and were probably looking to move on from the Moore Street property they had occupied for at least three decades. Across the street in the former home of William Andrews, a marble worker, the Litchfield family had just moved in. Paul Litchfield, 46, listed his occupation as a mill owner in 1880. He and his wife, Sarah, raised their family of five children on the future site of the Sacred Heart School, who ranged in age from 6 to 22 years old.
Moore Street was still a dirt road in 1883 when church officials approached the Meadowcrofts about selling their land to the church. The street had at least been macadamized (paved with gravel) by 1891, when they approached the Litchfields about the sale of their land to allow for a parish school to be built. The area had remained very rural and quiet, but the Catholic population was growing in what was then the city's southern extreme. By some accounts, the Catholic population in South Lowell had reached 3,000 by that time. A church was needed, and St. Peter's was thought to be rather distant for those living in the Bleachery and Ayers City sections of Lowell. Some folks even came up from Wigginville, just down Lawrence Street – which, at that point, hadn't yet been annexed from Tewksbury (and wouldn't be until 1906).
Sacred Heart Church, just a few years after its completion – 1900 (From A City of Spindles – Lowell Trades and Labor Council)
Until Sacred Heart Church performed its first mass in 1884, those 3,000 Catholics remained assigned to the St. Peter's Church district. Ground was broken for the new parish on Eastern Sunday, 1884; church fairs were held to raise funds. Construction progressed rapidly. Father Joyce, an Oblate father and an assistant in the Immaculate Conception Parish, oversaw the founding of the parish, the buying of its land, and presided over the dedication of its basement, on August 10, 1884 by Archbishop Williams, after a solemn high mass was said by Rev. Father Lefevre of Montreal, the provincial of the order. While the basement was used for services, the church proper was constructed. Its corner-stone was laid in June 1896.
The Sacred Heart area, some 20 years later, in 1896. The area has experienced significant development, notably along the western side of Andrews Street and the south side of Moore Street.
The first Sacred Heart School building was constructed to accommodate some 400 students – though, initially, the school had far less. It opened for the 1892-93 school year. By 1899, 250 students attended. Opposite the church, it fronted Andrews Street on one side, Moore Street on the other – though it was still separated by a single building, which was eventually razed and replaced in 1909 by what later became known as the "new old school" that burnt to the ground decades later, in 1967. As the school neared completion in 1892, plaster was applied to the woodwork in each of its eight classrooms, each 32 by 24 feet. Each classroom had its respective cloak room, measuring 4 feet by 18 feet. Lots of attention was paid to the woodwork, to the doors, and to the circular transoms above each. As the school was completed on its 'garden lot', a contemporary writer commented that the setting was 'very quiet', 'surrounded by beautiful trees' and had an open field in front of the building that was ready for construction to support the parish's expansion.
Readers – Do you remember the gleaming hardwoods, the transoms, and the cloakroom of the 1892 school building? Do you have other memories of the church, or any of the three Sacred Heart school buildings? During my time there, the 1892 school building was used for the primary grades, with the 1968 building housing Grades 4 and up. If you have any Sacred Heart photographs that you'd like to share, I will work them into a future post.
The Construction of St. Peter's Church – Lowell, Massachusetts, 1892 (forgottennewengland.com)
Fires of Lowell, Massachusetts – Sacred Heart School, 1967 (forgottennewengland.com)
The Grand Fires of 1904 – St. Patrick's Catholic Church; Lowell, Massachusetts (forgottennewengland.com)
22 thoughts on "The First Years of Sacred Heart Parish: Lowell, Massachusetts, 1880's"
My mother grew up in Sacred Heart Parish on 9 Prince Ave, named after the Prince Macaroni manufacturing building across the street. That building was previously a bleachery, and the street was previously known as Bleachery Street. How creative…!
Karen Spence , May 27, 2012 at 9:30 am
Hi Karen – I know that area well – and have been thinking about doing a post on Prince and Spaghettiville at some point. The Bleachery – there was a train stop out on Moore as far back as President Polk's presidency when he delivered a short speech there in the 1840's. With all the recent talk on Dickens' visit to Lowell a few years earlier, it's interesting to also recall some of Lowell's other prominent visitors over the years.
Forgotten New England , May 28, 2012 at 7:34 pm
Karen i also grew up on Prince Ave # 15 and i can still can remember the stone hitching posts for horses they finally took them down in the late 60's we had three of them rt in front of our house,I had cousins that lived on Bleachery st
Dee , July 18, 2013 at 8:56 am
Interesting map – what is now known as "South Whipple" Street was known only as "Whipple". How and when did that change get made? What was "Whipple"Street known as? I do believe that Oliver Whipple lived on the current Whipple Street, just a stone's throw from his powder mill.
Bill , May 28, 2012 at 8:57 am
Hi Bill – Originally, I was going to say that the existence of two Whipple Streets in Lowell was a left-over from Lowell's annexation of what is now South Lowell from the town of Tewksbury, which happened in a series of waves between 1834 and 1906. What I've seen in other annexed areas is the changing of street names several years after the annexation.
But, the area that is now So. Whipple was annexed in 1834. I doubt much existed at all in that area back then. I noticed that Oliver Whipple also owned land on the corner of Moore and what is now So. Whipple. I think that this second Whipple Street, in today's Sacred Heart neighborhood, was known both as Whipple and South Whipple, and, in the 1890 range, finally settled into its current name – "South Whipple" – to eliminate any future confusion as the neighborhood continued to be developed and its population grew.
My second thought is that plans might have existed to connect the two Whipple streets for some time, but this never happened, and eventually this became impossible as properties were developed.
Thanks for this article! My grandfather came out from Ireland in 1912 to his cousin Dennis Crowley who lived at 26 Andrews St. which must have been next door to the school. After seeing that the Church was closed, I was wondering about the history of the Sacred Heart Parish where my relatives must have belonged.
Love your articles!
Mary Ellen Murphy , May 30, 2012 at 8:10 pm
Interesting article. Thanks. I remember the old building, especially the cloakroom, which I thought was cool. I attended from 1st – 3rd grades. Funny I don't remember the other one burning down. Perhaps it burned down before I started school, which would have been 1967. Anyhow, now that I've read your article I wish I paid more attention to the architecture.
Sheila , June 1, 2012 at 10:47 pm
Looking for information on the old rectory. What year was the new rectory built? My family lived at 21,23, and 27, St James St. My greatgrandmother bought the house from the parish and it was moved down the hill while the priest where still living in it. It was seperated into two buildings but I don't know if this was before or after it was moved. My aunt who died at age 103 said it was put on logs and pulled by horses and took two weeks. Any information greatly appreciated. We are doing a family history
Judy Molligi family name Sweeney , June 6, 2012 at 9:06 pm
Hi Judy – I hadn't heard that story before. I couldn't find much on the move of the old rectory, but did learn that the new rectory was built in 1922. My guess would be that the move of the former rectory to St. James Street must have happened in the earlier half of that year.
Forgotten New England , June 9, 2012 at 6:58 am
Thank you that will help. I wish I had asked more questions. That was in 1980 and she was 85. She would point to each bedroom and say that was father so in so's room. The front of 27 was the front of the house the kitchens being added. The front rooms and porches of 21 and 23 were added later. The dirt celler ended just before the parlors and the was no heat in them from what I can remember. When I was living there we had a tree stall garage to the right of the house and then a large lot with a chicken coup. We also had pigs. phasents. My grandfather had a tractor that we drove around. St. James St was a coasting street with posted signs that snow plowing was not allowed. We played over in the mountains (hill behind the house) in the coal bins where the coal trains used to dump the coal. I have many fond memories of living there.
Judy Molligi family name Sweeney , June 10, 2012 at 10:55 pm
Pingback: The Story of Lowell's Rogers Hall « Forgotten New England
I remember it well. Went to school there and was married at SH in 1968. Was wondering if you know of a Father Smith that was assigned there in 1905 when my grandparents were married?
Mary Mulherin , October 31, 2012 at 11:58 am
Searching my family roots, I find a relative The Rev. Father Richard Mahoney who served at Sacred Heart Parish from the 1930's into the 1960's. Don't know any more about him, but would love to.
Judy & Joe Spillane , March 31, 2013 at 3:04 pm
If anyone has any pictures of the sacred heart band I would love to see them
JoAnn Rourke Nelson , March 17, 2014 at 1:16 pm
I was in that band for ten years have a lot of fond memories ,I must have some pictures somewhere Jedd Richards
Jedd Richards , April 1, 2014 at 12:51 pm
And now the school is gone – my mother, aunt and grandmother went there 😦
Joan , May 10, 2014 at 8:29 pm
Hello, Thank you for this fantastic article. I grew up on the corner of Andrews and Moore St directly across from the school and church. I'm sure you know that the Sacred Heart Church and School closed some time ago. The school (the 1968 building) was demolished this past summer. A number of friends and I are organizing a Sacred Heart Reunion with the intention of raising funds for a Sacred Heart Scholarship at UMass Lowell. I'm writing to learn how I gain permission to use this article, photo, and maps to display at the reunion.
Jim Neary , September 19, 2014 at 7:28 am
I remember the Neary family of Sacred Heart. I'm an SHS graduate too, and was sad to see the building come down this past summer. I'd be honored if you'd feature my article at the reunion. You're welcome to the map excerpts and the photo too. Do you have a reunion page? I'd be happy to post it to the blog, if you'd like.
Forgotten New England , September 22, 2014 at 7:10 pm
Thank you so much for your permission to use articles and photos from your website! The two articles regarding the Sacred Heart Parish are fantastic. I know they will be a highlight of our reunion.
We do have a Facebook page. It's entitled Sacred Heart Neighborhood Foundation or at least words to that effect. I'm at work right now and I can't access it to send you the link. Thank you again for offering to post it four us.
So in what years did you attend the Sacred Heart? Of course, I attended there but I also began my teaching career there.
Write back, when you can.
Jim Neary
PS: If you're not available for the reunion, we're asking folks to make a fifteen second video stating your name, year of graduation and a short memory of the school. Send it to lsheridan@forsythe.com Feel free to join in!
From: Forgotten New England <comment-reply@wordpress.com> Reply-To: Forgotten New England <comment+r6bwmja0rwm-v62tbw-7e7xt0w1y0_t1uoo2055br1-8h1@comment.wordpress.com> Date: Monday, September 22, 2014 8:10 PM To: James Neary <jneary@lowell.k12.ma.us> Subject: [New comment] The First Years of Sacred Heart Parish: Lowell, Massachusetts, 1880's
Forgotten New England commented: "Hi Jim, I remember the Neary family of Sacred Heart. I'm an SHS graduate too, and was sad to see the building come down this past summer. I'd be honored if you'd feature my article at the reunion. You're welcome to the map excerpts and the photo too."
Neary, James , September 29, 2014 at 10:30 am
Hi Jim – thanks. I've found the FB page. I'll add details for the reunion here and I can add to the historical society page too. I attended SHS from '82 thru '90. When did you graduate? By the way, there's a FB page called Lowell Firefighting. He had, recently, some really good photos of the '67 fire. You might want to check them out.
Forgotten New England , October 1, 2014 at 5:19 pm
Hi – Our paths have had to crossed somewhere along the line. I was a teacher at SH from 1979 – 1984. I taught the upper grades and as I recall the "old school" was still standing and its classrooms used for the younger grades. Thanks for all your help. And, if time allows, send us a quick video.
Jim Neary , October 2, 2014 at 8:00 am
When I attended SHS (1949-1957). Grades K-3 were located in the 1909 building and the upper grades were in the "old" building. I recall the top floor of the 1909 building housed an assembly hall where I first took to the stage in the school show, getting into a kindergarten squabble with a kid named Peter Heineman over whose turn it was to step out to recite our line. It was quickly squashed by a nun although chuckles came from the audience. I also recall the great loss when that building burned in 1967. A firefighter suffered a fatal heart attack at the scene. Many good memories, including the school store, the milk bottle distribution each day, May processions around the neighborhood, Boy Scouts, Camp Confusion in Tewksbury (Fr. Randall's project), the Sacred Heart Band (I played bass drum), ham radio club (Fr.Walsh's project), spaghetti dinners, movies in the "Guild Hall," located in the basement of the older building. The Sullivan family was among those who were involved in the earliest days of that parish. My uncle, Edward, used to tell me of his adventures with the OMI Cadets, based there decades before I passed through those halls.It was more than buildings; it was a wonderful part of many lives in Lowell.
PAUL T. SULLIVAN , July 6, 2016 at 11:47 am


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