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ASFĀR AL-ARBAʿA
AL-ASFĀR AL-ARBAʿA (The four journeys), or, more completely, al-Ḥekmat al-motaʿālīa fi'l-asfār al-ʿaqlīya al-arbaʿa (The sublime wisdom in the four rational journeys), the title of the magnum opus of Moḥammad b. Ebrāhīm titled Ṣadr-al-dīn Šīrāzī, commonly known as Mollā Ṣadrā or simply Ṣadrā (d. 1050/1641). The work was written, according to the author's "confession" in the introduction, after a long retirement resulting from persecution at the hands of traditionalists, whom he accuses of shallow and vainglorious dilettantism in philosophical problems and indulging in superficial and hair-splitting commentatorial details rather than delving into basic philosophic issues concerning the nature of reality, life, and truth. It is undoubtedly true that, in the later medieval centuries of Islam, the level and quality of education in the madrasas suffered seriously from an excessive indulgence in writing and teaching commentaries and super-commentaries rather than grappling with the basic issues of a discipline, and original minds were to be found rarely. Since this highly exaggerated trend towards commentaries very often bolstered partisan and superficial "disputationism" (ǰadal) and encouraged purely formal logical reasoning at the cost of genuine insight into fundamental issues and their solution, more serious and creative minds naturally stressed real understanding and insight (called ḏawq, i.e., taste or insight) and disdained purely formal reasoning. This is exactly what Mollā Ṣadrā does, particularly while talking about his "method" of philosophizing in the introduction to his Asfār, where he lashes out at purely pedantic "disputationists" and emphasizes the method of insight and understanding which does not consist in purely logical constructions (baḥṯ naẓarī), but which affects the deeper being of man. But this fact does not change the nature of this pursuit into some kind of Sufi or mystic experience, as some scholars have tried to prove, not only with regard to Mollā Ṣadrā but many other medieval Muslim thinkers. This is a grave error, for Sufism or Islamic mysticism is a definite and distinct spiritual-moral discipline which has always spurned intellectualism, while Mollā Ṣadrā is strictly rational and defines his method as "rational observation" (marṣad ʿaqlī, mošāhada ʿaqlīya) and even severely criticizes people of insight and experience (ahl al-ḏawq) who have no philosophic or logical training and hence cannot formulate their insights correctly (see Fazlur Rahman, Philosophy of Mullā Ṣadrā, New York, 1975, introd.).
The Asfār consists of four parts and Ṣadrā himself in his introduction to the work (ed., Moḥammad-Reżā Moẓaffar, 1387/1968, p. 13; this edition is, however, incomplete and consists of six volumes only instead of nine) states that they correspond to the four journeys of the rational spiritualists: The first journey is from the world to God, the second from God within God, the third—which corresponds to the first—is back to the world from God, but with God, while the fourth corresponds to the second to an extent, since it is within the creation or the world (instead of being within God) but it is with God. This has given a lot of trouble to his commentators, who try to fit the four actual parts of the work into this philosophical scheme. Ḥāǰǰ Mollā Hādī Sabzavārī (1212-89/1797-1872), the most illustrious commentator of the work, for example, has discussed the nature of these journeys in terms of Sufi spiritual development—ending up in the Prophet (Moḥammad)—but without reference to the actual content of the four parts of the Asfār. The problem remains unsolved since, on the one hand, the assertion of Mollā Ṣadrā himself that "I have arranged this work of mine in accordance with their (i.e., the Gnostics' spiritual or rational) movements into four journeys" cannot be ignored, while on the other hand, it is apparently impossible to fit the traditional four parts of the book and certainly the actual title-description of the last three parts into the actual description of these journeys. The best way to bring out this difficulty is to give a brief account of the contents of the four books, which is, in any case, necessary to understand the nature and overall significance of the originality of this monumental work.
The first part is titled "general questions of metaphysics" (al-omūr al-ʿamma), which term is explained in the traditional manner as "questions pertaining to the (general) nature of existence and its properties." This is called "the journey from man to God." The following problems are treated:
1. The nature of existence. Here the most important and original thesis of Mollā Ṣadrā is announced and proved, i.e., that existence is the sole and original reality, while essences are nothing except concepts or notions produced in the mind by the impact of external contingent existents or "modes of existence" upon it—as opposed to pure and absolute existence of God. Hence existence, as such, cannot be captured by the conceptual mind but only through direct intuition, as opposed to essences which are "known" by the mind but which are subjective and have no real counterpart in the existential world.
2. Two divisions of being, i.e., the Necessary Being, i.e., God, and the contingent being, i.e., the world, and, thirdly, that which is impossible (al-momtaneʿ). It should be pointed out that this last category has been discussed extensively only in Islamic philosophy, while in Greek philosophy it was only accidentally discussed. It must also be pointed out that the proofs Mollā Ṣadrā advances here for God being pure existence without real attributes, i.e., essence, are more or less traditional philosophical proofs emanating from al-Fārābī and Ebn Sīnā and subsequent elaborators, but in the third part of the Asfār, devoted to God and His attributes, these very proofs are criticized and rejected as inadequate, and Mollā Ṣadrā solves this problem there on the basis of his own doctrine of existence.
3. The important problem of "mental existence" (al-woǰūd al-ḏehnī) and its nature; 4. and extensive discussion of the "non-existent" and the logical status of existence and non-existence; 5. essence and related questions, where "differentia," which is the only concrete part of essence, is squarely identified with existence and real identity of an object. The related questions of real unity and plurality are discussed in the succeeding section, together with the logical nature of affirmation, negation, contradiction, etc. 6. an exhaustive and highly original discussion of causation, its nature, purposiveness and otherwise of voluntary actions, and the nature of God's causation of the world.
7. The remainder of Part 1 is devoted to two grand themes, i.e., the problem of movement and, more particularly, motion-in-substance (ḥaraka ǰawharīya), which is the second most original doctrine of Mollā Ṣadrā, and that of knowledge and its nature. The putting together of these two themes, which seem at first sight very different, is to be explained by the fact that motion-in-substance, i.e., movement whereby change occurs not only in the qualities of a thing but in its very substance, so that nothing is the same any two successive moments—applies primarily to existence which is eternally in a uni-directional evolutionary change (this is called the principle of "taškīk" or systematic ambiguity of existence, whereby existence is always evolving and every existent is therefore unique and different and yet all existence, in its simplicity, is the same). Now, knowledge is a new, emergent level of existence, thanks to this movement: A material object, when it becomes an object of proper knowledge, has to be transformed into an altogether new level of being, i.e., being-for-knowledge.
Here ends the movement of the Gnostic "from the world to God." But when we look at the second part, it does not appear to justify the description "journey from God within God," since this part is devoted to a discussion of the ten categories, i.e., nine categories of accidents (aʿrāż) and one that of substance. This part contains some very interesting points, particularly the proof for the existence of the ʿĀlam al-Meṯāl or the World of Images (first propounded by Shaikh Šehāb-al-dīn Sohravardī [d. 587/1191], the founder of the Illuminationist school) as a "world of pure extension (meqdār), but without matter and hence without space
and spatial dimensions." This world is situated "between" (but without implying space) the world of material bodies and the Realm of Divine Intelligences. The author does state at the outset that he will first discuss the accidental categories and then substance because "a knowledge of substance [as such] is very apt to fall into the field of metaphysics and of Separate Substances, i.e., Transcendental Intelligences and attributes of God, etc." (Asfār II, 1875 ed., p. 1). Therefore, although towards the end of this part Mollā Ṣadrā discusses the heavenly bodies and their nature, the first half (devoted to the categories of accidents) belong to the "realm of nature," although, of course, in almost any discussion, Mollā Ṣadrā is apt to bring in metaphysical considerations. This highlights the difficulty of "the four journeys" as described at the beginning of the work by himself.
The third part of the Asfār deals with God—proofs for His existence, the nature of His attributes both at the level of his absolute and simple existence and the second level (of Godhead—olūhīya), where His attributes are conceptually differentiated. The treatment of certain attributes like knowledge and will is highly sophisticated and, like all major problems of philosophy, the problem of attributes is also solved on the basis of Mollā Ṣadrā's principle of the originality and systematic ambiguity (taškīk) of existence. The treatment of the human will is highly fresh and original in that Mollā Ṣadrā asserts that in man's case his freedom and determinism are the same thing, thus declaring the whole problem to be totally artificial. The last half of the third part deals with the "emanation" of the world from God (as it is also treated to some extent in the final chapters of his treatment of causation and movement and elsewhere). The third part may, therefore, be conceivably described as treating of "the journey from God within God and from God, with God, to the world." But this again does not fit Mollā Ṣadrā's own description of these later journeys as tallying with the four parts of the Asfār.
Finally, the last and fourth part of this great work deals with man, his functions and his destiny, i.e., survival after death either as pure intelligence—if the intellectual—spiritual powers have been fully developed in this life—or as an image—body (after the famous analogy of a dream-object—which is real in dream—cited by Ḡazālī, quoted in Shah Walīallāh Dehlavī, Ḥoǰǰat Allāh al-bāleḡa I, Cairo, 1952, p. 30), which will be the projection of and will arise from the Soul's inner state in the hereafter in contrast to the soul in this world, which arises from the material body and then slowly recedes from that body as it matures. Thus, the soul is either in the Realm of Intelligence, i.e., the Divine Realm, if it is perfect, or in the World of Images, if it is still imperfect. But it may become perfected into an Intelligence under certain conditions and join the Divine Realm, even though Mollā Ṣadrā assures us that in the after-life there is no development as such since there are no potentialities there to be actualized as they are here where a soul born in matter can rise to pure spirituality. This last part, then, does justify the description: "journey within the world with God—and, of course, towards God."
Having given this brief description of the march of ideas in the work, certain general observations may be in order. First, it must be emphasized that an unusual degree of original thought is to be found in this work. Mollā Ṣadrā discovered two grand ideas or master principles, and he proclaims his originality recurrently in the Asfār, i.e., that existence is the sole and original reality (aṣālat al-woǰūd) and that existence is in constant and ceaseless upward flow at the end of which results the Perfect Man (or the Prophet) who, taking his rise from the humble realm of matter, can reach the level of Intelligences which he regards as parts or attributes of the Godhead. All the major problems of philosophy—movement, temporal origin of the world, time, nature of knowledge, eschatology, God's being, etc.—are solved under the impact of these twin principles, existence and its evolution (taškīk al-woǰūd). This is surely the hallmark of a great and original thinker, i.e., that he discovers and expounds a master principle in the light of which he gains a new perspective to solve those perennial problems which have troubled human minds.
This does not, of course, mean that the system is without its share of weaknesses—no system of human thought ever is. The most serious flaws in Mollā Ṣadrā's thought are probably, first, that his principle of taškīk or systematic ambiguity of existence obviously demands that all existents are unique and irreducible, while, at the same time he emphasizes God as pure existence to a point where he disallows any reality at all to contingent existents: Everything vanishes into nothingness under the Titanic shadow of the Absolute and we are told that "in the abode of existence there is only one inhabitant, i.e., God." It is certain that this has happened because of the tension in Mollā Ṣadrā's mind between philosophic demands, on the one hand, and the mystical impulse, on the other.
A second major inconsistency arises from Mollā Ṣadrā's desire to synthesize all the thought currents of Islam existing up to his time—philosophy, theology, illuminationsim (ešrāq), and Sufism. The basic material for all discussion is, of course, provided by Ebn Sīnā, who must remain the "fundament." The next main influence comes from Sohravardī, the founder of the Ešrāqī school. From him Mollā Ṣadrā takes the principle of a single continuum of reality differentiated by the category of "more or less" or "more and less perfect;" for Sohravardī's Light, Mollā Ṣadrā substitutes existence and sharply criticizes the former for making existence into a mere notion and declaring essence to be the reality. However, Mollā Ṣadrā puts this continuum of Sohravardī into perpetual movement, which, he says, only existence is capable of and not essence. The third great and paramount influence on Mollā Ṣadrā is that of Ebn al-ʿArabī (560-638/1165-1240). It was most probably certain statements of Ebn al-ʿArabī like the famous one: "Essences, i.e., in God's Mind, have not even smacked of existence" that inspired Mollā Ṣadrā with the idea of the sole reality of existence and utter inanity of essences, and he even criticizes Ebn al-ʿArabī for assigning even some reality to essences. But the most important change Mollā Ṣadrā has wrought into the traditional Peripatetic philosophy under Ebn al-ʿArabī's influence is to assign attributes to God: Philosophers had held God to be "pure existence" without essence or attributes, since in their view these latter would create dualism or multiplicity in Him. But Mollā Ṣadrā, although he makes these attributes "notional" only, nevertheless claims that God is characterized really by these notional attributes and accuses those who reject such attributes as "having a perverted intelligence." He knows that he will be charged with assigning essence to God, which he does not assign even to contingent beings in their concrete existence (since essences only arise in the mind); but answers that God's attributes cannot be called essences since essences are closed and finite, while God's attributes are all infinite.
Despite these drawbacks, however, the Asfār must remain one of the most original products of human thought and, of course, the most complex and sophisticated work, due to its effort to combine all the thought currents in the world of Islam existing at the time. But leaving ideas aside, Mollā Ṣadrā's method of argumentation and analysis of philosophic ideas and doctrines is extraordinarily lucid, incisive, and indeed engrossing to the reader—so much so that often the argument becomes more fascinating than the solution itself and, as Max Horten—the first and as yet the last Western scholar to write an overall work on Mollā Ṣadrā's philosophy—put it, "One cannot put this work down from one's hand without admiration" (Das philosophische System [see below], p. 1). Philosophy in Mollā Ṣadrā's hand is, then, not just a dry pursuit but an art—and he mentions this explicitly in his introduction to the Asfār.
Mollā Ṣadrā's thought is most comprehensively and exhaustively expressed in the Asfār where, on each question, he states, analyzes, and criticizes all views held in the history of Islamic thought with their pros and cons and then reaches his own conclusion. Indeed, it is a work that displays the working of a philosophizing mind in its fullness. In general, the work is critical and sometimes even hypercritical; certain authors, Faḵr-al-dīn Rāzī (543-606/1149-1209) and Jalāl-al-dīn Davānī (830-908/1427-1503) in particular, are made targets of persistent criticism, presumably because these writers are not considered by Mollā Ṣadrā as genuine and serious philosophers but as extrinsically motivated. Although Mollā Ṣadrā wrote many other works on philosophy and religion (his religious writings also seem to be interpretive works written under the impact of his own philosophical doctrines), the Asfār must remain the pivotal one for all of them. Some of these other works, for example al-Mabdaʾ wa'l-maʿād and al-Šawāhed al-robūbīya (which is generally considered to be his last philosophical work) give his theses with brief argument but without detailed discussion and analysis, while many other smaller treatises like Resāla fi'l-ḥodūṯ appear to be "wayside" compositions written during the composition of the Asfār.
The Asfār does not appear to have found many followers in Mollā Ṣadrā's own lifetime and even Mollā ʿAbd-al-Razzāq Lāhīǰǰī, his most important student, does not appear to have accepted some of his cardinal doctrines. The first major commentator of the Asfār was Mollā ʿAlī Nūrī (d. 1246/1830). But the most outstanding commentator and, indeed, often the enricher of Mollā Ṣadrā's ideas (he did not, however, comment upon the second part of the Asfār devoted to the Categories) is undoubtedly Ḥāǰǰ Mollā Hādī Sabzavārī (d. 1289/1872), while the most recent commentary on the work is by Moḥammad-Ḥosayn Ṭabāṭabāʾī, who is sometimes both acute and illuminating (he also appears to be somewhat acquainted with modern Western philosophy), but a large body of whose comments is concerned with mental phenomena versus or in relation to the existential reality. The only work to date by a Western scholar is Das philosophische System von Schīrāzī (Strasbourg, 1913) by Max Horten, based on the Asfār. As an overall introduction, this work still has some value, although it seems to have been written in some haste without fully ingesting the whole complex of Mollā Ṣadrā's philosophy. For example, Horten believes that, for Mollā Ṣadrā, essences are "necessary," which seems absolutely strange in view of Mollā Ṣadrā's patent stand that essences are the sources of all contingency and evil and that even when they are said to be contingent, they are invested with some being by the mind; otherwise, in themselves, they are nothing and are pure negations of being.
On the Asfār the only two major treatments in Western languages are the works of Max Horten and myself mentioned in the body of this article; in Iran, besides the three commentaries already mentioned, the following are also to be noted:
1. The commentary of ʿAlī Modarres (d. 1310/1893). This is said to be an excellent work but I have not seen it.
2. Esmāʿīl b. Samīʿ Eṣfahānī, a pupil of ʿAlī Nūrī (d. 1277/1860).
3. M. R. Qomšāʾī, Šarḥ Al-asfār, Tehran, 1378/1958-59.
4. ʿAlī Haydaǰī (who also commented on the Šarḥ manẓūma of Sabzavārī; d. 1349/1931); see also al-Ḏarīʿa VI, pp. 19-20.
It is also reported that the Asfār was translated into Urdu under the auspices of the Translation Academy (Dār al-Tarǰama) of Hyderabad (Deccan, India), but the present writer has no evidence that it was actually published (see A. Rāhī, Taḏkera-ye moṣannefīn-e dars-e neẓāmī, Muslim Academy, Lahore, 1975, p. 216).
See also EI1 IV, p. 51.
S. H. Nasr, "The Metaphysics of Sadr al-Dîn Shîrazî and Islamic Philosophy in Qajar Iran," in E. Bosworth and C. Hillenbrand, eds. Qajar Iran: Studies Presented to Professor L. P. Elwell-Sutton, Edinburgh, 1983, pp. 177-98, esp. pp. 179ff (with further references). Ṣāfā, Adabīyāt V, Tehran, 1362 Š./1983, pp. 319-25.
اسفارالاربعه asfar al arbaeh
(F. Rahman)
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The American Dream Down Payment program was implemented in early Fall 2004 and will provide lowincome households with down payment and closing cost assistance in order to close a Purchase Assistance Loan (PAL) with the Department. The program will do targeted outreach to public housing authority agencies and residents of manufactured home parks.
The Home Ownership Assistance Program provides grants to organizations that use the funds, in conjunction with other resources, to assist low- and very low income Oregon households to purchase a home. Homeownership may be achieved for participating program households through lease-to-own programs, construction of new housing, or acquisition of existing housing, with or without rehabilitation. Program funding provides eligible homebuyers with assistance with the down payment, closing costs, or other means to make ownership feasible, as well as to assure home ownership education.
The Residential Loan Program is a below-market-rate home loan program made possible through the sale of tax-exempt mortgage revenue bonds. Working through a broad network of lenders and over 400 loan officers, the program strives to help first-time homebuyers who meet certain income restrictions by offering attractive interest rates, usually .75 percent to one percent below the market rate, and assistance for down-payment and/or closing costs.
Regional housing centers meet multiple housing needs of low and moderate-income persons for specific geographic regions. The goal is to provide one stop shopping and resource assistance. The regional housing center provides either direct assistance to citizens within the defined region or linkages with other housing providers to access housing resources.
The purpose of the program is to develop a means for low-income homeowners to reside in decent, safe and sanitary housing. The program pays for the repair and maintenance of existing low-income family housing in rural Oregon.
The Elderly and Disabled Loan Program provides below-market interest rate permanent mortgage loans by issuing tax-exempt bonds. This program also finances apartments, congregate care, residential care, and assisted living facilities for the elderly, as well as group care homes for the mentally or physically disabled.
The Loan Guarantee Program provides guarantees to lenders and lease guarantees to sponsors to assist in the financing of new housing construction or for the acquisition and/or rehabilitation of existing housing for low- and very-low-income families.
The MHPP program is a revolving loan fund that provides low interest prepurchase financing to park residents for the acquisition of their park. Interest rate is up to 4%, and loan term is up to 3 years.
The Oregon Rural Rehabilitation Loan Program is a low-interest loan fund for the development and preservation of farm worker housing.
The OHCS Predevelopment Loan Program, similar to the Seed Money Loan Program, provides below market financing on flexible terms for site acquisition and predevelopment costs.
The Risk Sharing Loan Program provides below-market interest rate, permanent mortgage loans by issuing tax-exempt bonds. A partnership between the US Department of Housing and Urban Development and OHCS provides credit enhancement on the tax-exempt bonds.
The Seed Money Advance Loan Program is a $250,000 non-budgeted revolving loan fund that provides no-interest loans to qualified non-profits and interest-bearing loans to for-profit borrowers.
The program encourages mixed-use commercial / residential developments through a partial property tax exemption in areas designated by communities.
Oregon also has several first time home buyer and other home loan programs available through city, county, and other state agencies. Find a local Oregon home buyer program that is right for you on the official Oregon HUD website.


Gordon's Tech: Bike light breakthrough? The Ixon IQ.
Bike light breakthrough? The Ixon IQ.
I used to be a real rider. One day I hope I'll be back, maybe sooner than later.
From those days I have an old NiteRider light. It cost a fortune in 1999 and came with a massive NiMH battery that's now toast. Of course it used a proprietary connector (data lock isn't really a new idea) so I'd have to buy a replacement from NiteRider -- if one exists.
So I paid attention to the bike light that saved the world, a post introducing the German IXON IQ LED light. This excellent description tells us it uses conventional or rechargeable AA batteries -- no more "battery lock" issues. The imported device (German plugs) is about $100 US - a bargain for a serious bicycle light.
Note that NiMH battery power output drops precipitously in cold weather, these numbers don't apply to MN winters. Front wheel dynamo systems weren't big when I was in the market, but I suspect they're the answer for a MN winter rider.
Just a small correction: the Ixon IQ has 40 (not 14) lux @ full power. It's the older Ixon that has 14 lux.
I want to buy one simply for the 'made in germany' label!


The latest issue of Broken Arrow Magazine – number 128 – is now out with another interesting mixture of articles and photographs. This issue concentrates on the release of Psychedelic Pill and the subsequent Alchemy tour that supported it, as well reviewing Neil's recently released autobiography Waging Heavy Peace. Some detailed and highly entertaining 'Road Reports' are accompanied by a series of excellent photos. The cover photos are worthy of special mention, featuring three excellent studies of Neil Young on stage. As well as all the usual suspects – A Postcard From Brighton, Spotted!, Letters To the Editor and Last Dance – there is Part 1 of 'Errors & Omissions Excepted' – a major analysis of lyric variations in Neil Young songs released up until 1996. There is also a look back at this year's Bridge School Benefit weekend and an article on The Reprise Story. Also, tour reviews including tour opener in Albuquerque by Mike "Expecting To Fly" Cordova.


Well, all week the weather guys were saying that by Sat. we would have 80's with sunny skies and what do we get instead rain and in the mid 40's. It wasn't just raining those little tiny drops…it was raining cats and dogs. Thanks goodness J and C were up for a great time. Looking forward to their wedding this summer.


Abstract: The problem of arbitrary object tracking has traditionally been tackled by learning a model of the object's appearance exclusively online, using as sole training data the video itself. Despite the success of these methods, their online-only approach inherently limits the richness of the model they can learn. Recently, several attempts have been made to exploit the expressive power of deep convolutional networks. However, when the object to track is not known beforehand, it is necessary to perform Stochastic Gradient Descent online to adapt the weights of the network, severely compromising the speed of the system. In this paper we equip a basic tracking algorithm with a novel fully-convolutional Siamese network trained end-to-end on the ILSVRC15 dataset for object detection in video. Our tracker operates at frame-rates beyond real-time and, despite its extreme simplicity, achieves state-of-the-art performance in multiple benchmarks.


Raising My Rainbow - A blog written by the Mom of a young boy who is gender creative.
TransMentors International - Raising awareness and effecting a positive change in issues which are specific to the Trans community.
It's OK for men to have painted nails in public. – A blog about men who like to paint their nails to encourage them to be brave and do so openly.
Underworks – Chest binders designed specifically for transmen.
Peecock Products – Excellent prosthetics and binders for transmen.
FTM Resource Guide – A comprehensive guide to issues transmen face including, hormones, surgery, clothing, and presenting as male.
Femme Secrets – Tips on makeup, fashion, and more. Specifically geared towards transwomen and crossdressers.
The Breast Form Store – Shop for breast forms, makeup, jewelry, shoes and more.
Glamour Boutique – Clothing, undergarments, wigs, breast forms and more.
Enfemme Style – Clothing, lingerie, shoes and more. Made specifically for transwomen and crossdressers.


DESCRIPTION: Hills Science Diet Adult Large Breed 7.94kg is a highly nourishing meal containing Chicken and Cracked Pearled Barley offering high-quality protein for increasing muscle mass and strength in adult Large breed dogs. The constituents present in the diet are easy to digest for assisting a higher nutrient absorption. Large breed canines because of its large body structure tend to put a lot of stress in their joints, Glucosamine and Chondroitin are present in the diet for reducing inflammation as well as for supporting healthy cartilage and joints. Essential fatty acids like Omega 3 and Omega 6 boost skin health and give a radiant coat. Hills Science Diet Adult Large Breed is a proven natural anti-oxidant for building a strong defence mechanism in the body and to reduce ageing effects. Hills Science Diet is free from artificial colours, flavoursand preservatives making the meal suitable for allergic dogs too.
High-quality Chicken meat as an ingredient makes the meal delicious.
An adequate amount of protein content for optimal body function and strength.
Glucosamine and Chondroitin offers an anti-inflammatory effect by alleviating pain produced in joints.
A clinically proven anti-oxidant blend of Vitamin E and C boosts overall immunity.
NOT RECOMMENDED FOR :Large breed puppies, pregnant or nursing dogs.


text:
Campus safety and security at Common Ground
Melissa Spear
Spring is a busy time at Common Ground. From my desk every morning I watch students arriving to school; NatureYear kids pass by as they skip up the hill to start their day in the Outdoor Classroom; students coming from other schools for a field trip often gather outside my window before heading down to the wetland, to the farm or up to the trailhead for a hike on Westrock Ridge. Parents and other visitors often stop in my office seeking directions. I monitor the trucks that drive up the hill to deliver packages or supply food to the cafeteria or pick up our garbage. Activity here on site is non-stop. While in reality it is rare that anyone enters our site without a purpose and without the knowledge of a Common Ground staff person, to some the comings and goings on our site may seem haphazard. This raises legitimate concerns about the safety and security of Common Ground's campus, in particular given the recent rise in mass shootings across the country, concerns that Common Ground takes very seriously.
Keeping our students, staff, program participants, families and visitors to Common Ground safe is of paramount importance. We have made significant investments in technology and security on www.unclutterer.com for our campus infrastructure with safety and security in mind. However physical infrastructure is only a small part of the solution when it comes to deterring safety threats. It is our belief that systematically supporting the development of a strong, healthy sense of community, and ensuring our students, families, staff and program participants feel connected and cared for is the most effective way to ensure the safety and security of our campus, and is the primary focus of our efforts to keep our community safe. We have drafted the following statement on campus safety and security to communicate what we have done and what we are continuously doing to address safety and security concerns here at Common Ground. Your comments on this statement would be welcome.
Common Ground is committed to keeping students, staff and the people who come to our campus for community programs safe.
Common Ground staff have always made the safety of our students, staff and program participants a high priority. The years since Sandy Hook, and the rise of school shootings as a cultural phenomena, has led us to think more deeply about how to keep our community safe in the face of these new threats. One response to this new threat of violence is to follow the recommendations of "security experts" by fortifying our site and severely restricting access to our campus. This approach to campus safety and security creates a critical challenge for Common Ground by significantly impacting our ability to be outward facing and easily accessible to the many participants in our programs. In addition to our 200 high school students and 50 staff, literally hundreds of people visit our campus almost every day of the week. These visitors include children and teachers coming to Common Ground for school field trips, participants in our Nature Year program and Kids Unplugged after school program and their parents, home-school groups and volunteers on our farm among others. Our site is a natural oasis melding seamlessly with West Rock Ridge State Park that inspires our community to enjoy the outdoors and connect with nature. Our site, and the programs it supports, are designed to cultivate the next generation of environmental leaders. It is our deeply held belief that our identity as a community asset and center for environmental learning and leadership depends on ensuring our site feels welcoming, open and accessible to all. With that in mind, we have made significant improvements to our site and facility infrastructure intended to improve the safety of our campus with minimal impact how our site is used and experienced. Among other things we have:
Installed security cameras both inside and outside school buildings as well as in the parking lot;
Improved site lighting;
Created a new reception area for the school that is able to monitor who enters and exits the building;
Installed a new electronic card access system in both school buildings;
Installed a gate that limits car access to our upper campus;
Installed AEDs (defibrillators) in both school buildings;
Removed hazardous trees from program areas;
Hired a Campus Safety Manager to be on campus with students; and
Adopted a Campus Safety and Security plan that provides guidance on how to prevent and manage threats to the safety and security of our community.
Designing and maintaining our site's infrastructure with safety in mind is an important part of creating a safe and secure campus and we will continue to make significant investments to this end. When it comes to safety, it is our belief that perhaps even more important than our physical infrastructure is our social infrastructure: The social-emotional health of our community and its members is the best barometer of our collective safety, and in particular the safety of our school. Therefore, the primary focus of our efforts to build a safe and secure campus is to build a strong, healthy, resilient community of young people and adults.
Careful studies have identified a number of key characteristics that "school shooters" have in common. These include being withdrawn, non-participatory, isolated and/or rejected or victimized by peers. In contrast, a key factor in the social-emotional well being of a young person is a trusting, dependable relationship with one or more adults. Common Ground directly addresses both of these challenges by employing systems that support the building of strong stable relationships between adult staff and students at Common Ground High School, and that ensure student issues are quickly recognized and addressed. These systematic approaches include:
Assigning incoming 9th graders to a guidance group that stays with the same teacher until graduation. Guidance groups are focused on the social-emotional development of students, and building the healthy relationships that are the basis of a strong community.
Dedicating significant resources to student support. Our dedicated student support team, comprised of 8 staff, is focused on meeting student needs outside of the classroom.
Assigning specific responsibility across multiple functions for outreach and relationship-building with students' families. A family liaison, our student support team, and guidance teachers all have family outreach and communication a key part of their job responsibilities. We use a variety of media — from text messages, to social media, to print mail, to phone conversations, to parent events, to one on one meetings, to home visits — to build and sustain these relationships.
A Green Jobs Corps program that provides paid work while engaging students in a robust youth leadership development curriculum.
Adoption of a behavioral response framework that, rather than resorting to punitive consequences, is designed to repair relationships and build community well-being following incidents that have caused harm. With this restorative model all members of the community have a responsibility for keeping the community safe.
Maintaining a Common Ground High School staff to student ratio of 1 to 5 to ensure there is ample opportunity for robust adult-student relationships to develop.
Finally, our work to create a safe campus cannot be separated from our commitment to our surrounding neighborhood, and to the neighborhoods our students call home. As Common Ground's values statement says, "our work starts here, and ripples outward." We are particularly committed to working with our neighbors in West Rock to build a safer and more connected community. We've spearheaded a Complete Streets application to the City of New Haven that promotes traffic calming and better pedestrian access, organized with neighborhood residents who are working to work on these and related issues (like lighting and cameras), and secured commitments from city and state officials to address some of our concerns. While our primarily responsibility may be to keep our students safe while they are on site — and we are proud that many people experience our campus as an oasis — we are committed to working with the broader community to ensure our students and neighbors feel safe and supported wherever they are.
Spending Time In Nature Is Good For You
There's Always More to Learn
A November Day at Common Ground High School


text:
Mr. Don "Kent" Garrison
Don "Kent" Garrison, son of Donald Kent and Doris "Nadine" (Jones) Garrison, was born on February 22, 1950 in Windyville, Missouri, and departed this life on February 22, 2019 at Mercy Hospital in Springfield, Missouri. At the time of his passing he was 69 years old. Kent was reared in the Windyville, MO area and attended school at Windyville, Buffalo, and Fulton Schools. After his schooling, he started working for himself and traveled all over the country working in different Carnivals, Flea Markets, and Pool Halls. He enjoyed fishing, hunting, collecting knives, and going to casinos. He also enjoyed watching Westerns and cooking shows, and then buying the ingredients and trying to duplicate what he had seen. Kent was very loyal to his family and enjoyed spending time with them fishing or traveling around sight-seeing. Kent was preceded in death by his grandparents, John and Clara Jones. He is survived by his companion of 40 years, Eva Arzola; his children, Misty Joseph of Springfield, MO and Josh & wife Justine Summers of Springfield, MO; his parents, Donald & Nadine Garrison; one brother, Dawayne Garrison of Stover, MO; two sisters, Dori L. Garrison of Clarksburg, MO and Carmen Cochran-Krissinger of Radcliff, KY; and five grandchildren, Martina, Loretta, Hank, and George Joseph and Adrian Arzola. He also leaves six nephews, two nieces, five great-nephews, five great-nieces, and many friends who will all truly miss him. Funeral services will be conducted at 3:00 p.m. on Tuesday, February 26, 2019 at the Cantlon Otterness & Viets Chapel with David Van Bebber officiating. Escorts will be friends and family in attendance. Interment will be in the Scrivener Cemetery under the direction of the Cantlon Otterness & Viets Funeral Home of Buffalo. Visitation will be from 1:00-3:00 p.m. Tuesday at the Funeral Home. In lieu of flowers, the family requests donations be made to the St. Jude's Children's Hospital.
Don "Kent" Garrison, son of Donald Kent and Doris "Nadine" (Jones) Garrison, was born on February 22, 1950 in Windyville, Missouri, and departed this life on February 22, 2019 at Mercy Hospital in Springfield, Missouri.... View Obituary & Service Information
The family of Mr. Don "Kent" Garrison created this Life Tributes page to make it easy to share your memories.
Don "Kent" Garrison, son of Donald Kent and Doris "Nadine" (Jones)...
Send flowers to the Garrison family.


text:
//go:build !ignore_autogenerated
// +build !ignore_autogenerated

// Code generated by fitask. DO NOT EDIT.

package dotasks

import (
	"k8s.io/kops/upup/pkg/fi"
)

// Droplet

var _ fi.HasLifecycle = &Droplet{}

// GetLifecycle returns the Lifecycle of the object, implementing fi.HasLifecycle
func (o *Droplet) GetLifecycle() fi.Lifecycle {
	return o.Lifecycle
}

// SetLifecycle sets the Lifecycle of the object, implementing fi.SetLifecycle
func (o *Droplet) SetLifecycle(lifecycle fi.Lifecycle) {
	o.Lifecycle = lifecycle
}

var _ fi.HasName = &Droplet{}

// GetName returns the Name of the object, implementing fi.HasName
func (o *Droplet) GetName() *string {
	return o.Name
}

// String is the stringer function for the task, producing readable output using fi.TaskAsString
func (o *Droplet) String() string {
	return fi.TaskAsString(o)
}

redpajama_set_name: RedPajamaGithub


text:
Q: JavaScript exception on on-click function for getting class attribute I need help to resolve exception in chrome console for below script. (I am not proficient in JavaScript.)
Exception is

Uncaught TypeError: Cannot read property 'indexOf' of undefined

The line with indexOf is throwing the error.
document.onclick = function(e){
    var target = e.target ? e.target : e.srcElement;
    if($(target).attr('class').indexOf('abcd') == -1 && $(target).attr('class').indexOf('js-toggle') == -1){
        $(".nav-mn").animate({left:"-270px"},200);
        $("body").animate({left:"0px"},200);
        $(".nav-mn").removeClass("open");
    }
}

A: When you get this error Cannot get the property of undefined, it means you're trying to access something which doesn't exist. Hence, in your case you need to check if $(target).attr('class') exists before calling the .indexOf() mehtod on it like shown below.
document.onclick = function(e){
    var target = e.target ? e.target : e.srcElement;
    if($(target).attr('class') != 'undefined' && $(target).attr('class').indexOf('abcd') == -1 && $(target).attr('class').indexOf('js-toggle') == -1){
        $(".nav-mn").animate({left:"-270px"},200);
        $("body").animate({left:"0px"},200);
        $(".nav-mn").removeClass("open");
    }
}

Read this post for further information
How to check for "undefined" in JavaScript?

A: I'm not sure why are you using indexOf to check for a class instead you should use the built in function of jQuery hasClass.

Determines whether any of the matched elements are assigned the given class

this will save you from checking whether the attr('class') is undefined or not. But yes you will have to make sure $(target) is never undefined.
Below is a small demo of the same.

$("div").click(function(){
 if ($(this).hasClass("abcd") ) {
  //do something it does have the  class!
  console.log("i have the abcd class");
 }
});
<script src="https://ajax.googleapis.com/ajax/libs/jquery/2.1.1/jquery.min.js"></script>
<div class="abcd def ghi">
Click Me
</div>

A: the document.onclick the event is bind for every element in the DOM means if you click on a button that event also target the button parent too.
For this, you can bind the event for a specific type of element.
$("Your element").click(function(){ // "Your element" is change according to your element type wheater it's a div or button.
    if ($(this).hasClass("abcd") ) {
        if($(this).attr('class') != 'undefined' && $(this).attr('class').indexOf('abcd') == -1 && $(this).attr('class').indexOf('js-toggle') == -1){
        $(".nav-mn").animate({left:"-270px"},200);
        $("body").animate({left:"0px"},200);
        $(".nav-mn").removeClass("open");
    }
    }
});

And there no need for multiple checks for same class name absc or js-toggle you can also use the same method for both the nested condition.
$("Your element").click(function(){ // "Your element" is change according to your element type wheater it's a div or button.
        if ($(this).hasClass("abcd") && $(this).hasClass('js-toggle')) {

            $(".nav-mn").animate({left:"-270px"},200);
            $("body").animate({left:"0px"},200);
            $(".nav-mn").removeClass("open");

        }
    });

redpajama_set_name: RedPajamaStackExchange


text:
Q: How do I specify that the collection parameter for a mocked method should have exactly one element I am setting expectations for a method that takes a single IList<> parameter.
How do I express in NMock3 the following statement:
Method XX of the mock should be called exactly once with a list object that contains exactly one item.

The solution I imagine would be something like the following:
theMock.Expects.One.Method(_ =>_XX(null)).With(***mystery-mocking-goes-here***);

A: Use Is.Match:
theMock.Expects.One.Method(_ =>_XX(null)).With(Is.Match<IList<string>>(l => l.Count == 1));

Explanation for Anantha Raju C
If you have a method to test _XX(T). In the With method you have to pass a T object or a matcher. Is.Match create it and need a Predicate as argument.
In this example, the Predicate will return true if the list contains only one item (l.Count == 1).


The Knossos Game, also known as Zatrikion, dates to about 1600 BCE, and was discovered in 1901 by Sir Arthur Evans during his archaeological excavations of the Knossos Palace on Crete. There is only one copy of this game in the world, since other copies have never been found anywhere else. The original game was made with inlays of ivory, rock crystal, and glass paste, decorated with kyanos blue and gold and silver sheet metal, on a wooden base. Four ivory gaming pieces were found nearby. The game most probably belonged to a member of the Minoan royal family who resided at the Knossos Palace. The original game is kept at the Heraklion Archaeological Museum on Crete.
Knossos Game, Heraklion Archaeological Museum, Crete, Greece. Photo: Garrett Ziegler, April 21, 2016.
The rules of the game are unknown and due to the strange appearance of the board most classical game reconstructionists have not even attempted to reconstruct the rules. However, two rather successful recent attempts have been made to reconstruct the rules of the Knossos Game, ironically, both made by science fiction writers. The first set of rules was proposed in the book written in Greek, and published in 2007, by Eleni Dragona (Ελένη Δραγώνα) and Christos Z. Konstas (Χρήστος Ζ. Κώνστας), called in English, "The Ancient Greek Book of the Dead" (Η αρχαιοελληνική Βίβλος των νεκρών). Dragona is an archaeologist, but Konstas is a science fiction writer. The second set of rules was developed by a Russian game re-constructor, who also happens to be a science fiction writer, Dmitriy Skiryuk (Дмитрий Скирюк) and originally published on his blog, in Russian, in 2011.
E. Gilliéron & Son, Painted plaster reproduction of the Knossos gaming board, 1916-1920. The Metropolitan Museum of Art, New York, Rogers Fund, 1917 (17.231).
Before jumping into the details of the rules of the game play, both Dragona and Konstas, and Skiryuk explained what the features on the board actually represent. Their explanations differed and therefore resulted with a different interpretation of which features on the board are actually playing cells, and are not just decorative, and in what sequence do the pieces move on the board. Both interpretations result in a different playing sequence with some features either defined or not defined as a playing cell.
Dragona and Konstas explained that the section of the board with 10 same circles (bottom of the board) represents The Land of the Living, where as the section with 8 circles of two different types (top of the board) represents The Land of the Dead – Haydes. The brick-like pattern in the middle of the board represents the river Styx, which had to be crossed in order to pass from The Land of the Living into Haydes. The purpose of the game was to pass from The Land of the Living into Haydes and then return back to life, sort of as a life cycle simulator.
Skiryuk interpreted the game as a reflection on Crete's central life style – seafaring and trading. He explained that the board must be oriented vertically with the 10 round cells at the bottom and the 8 round cells at the top. The 10 round cells at the bottom were a representation of the map of Crete. The 8 round cells at the top represented islands of other countries around the Mediterranean Sea. The lines in the center represented the Aegean Sea which had to be crossed to get to other islands. Finally, the playing pieces represented the Minoan ships which traveled from Crete to various islands to trade.
Skiryuk compared the shape of the pattern of the playing cells on the board to the shape of the board of the Royal Game of Ur, and outlined the same 20 squares on the Knossos board. This led him to the conclusion that the game play between the two games should be very similar.
According to Skiryuk the game board is divided into two blocks, the large one (10 cells) and the small one (8 cells). On the large block all cells are the same size and have the label of the 4-pointed star. On the small block, 4 larger cells are labeled with rosettes in different colors and materials. The side rosettes are both black, symbolizing danger. The lower one is light blue, symbolizing water, where as the upper one is made from terracotta, symbolizing dry land. Skiryuk explained, that the remaining two cells were the Aegean sea area in the middle, which would hold many pieces simultaneously, since many ships could swim on the sea at once, and the blue area in the center of the large block was a bay of water which was located in the north-west corner of Crete, and is called Kolpos Kissamou – The Bay of Kissamos, and was a safe cell, just like a bay would be a safe heaven for ships. This tallied the number of playing cells to 20, which made it the same as The Royal Game of Ur – The Game of 20 Squares. Skiryuk concluded the each player probably had 7 playing pieces, just like in The Royal Game of Ur, even though Evans found only 4 playing pieces together with the game.
Neither Dragona's and Konstas' rules, nor Skiryuk's rules, are complete in order to play the game without any questions. I have decided to merge them, and add some of my own rules to make the game complete.
The game includes the board of 20 cells, 5 white pieces, 5 black pieces, and 3 tetrahedral dice with two of the peaks of the pyramid marked in a different color than the other two peaks.
Whichever players scores 1 first starts the game on cell 18 or 20, on their own side. It does not matter who gets to have white or black pieces.
As the game continues all pieces of the first player continue to move on the board according to the path shown with yellow arrows, where as the opponent's pieces move on the same path, but in the opposite direction, as shown with green arrows.
Movement is only allowed in the direction of the arrows. Moving backwards is not allowed.
All cells on the large block, cells 18, 16, 12, 13, 14, 11, 10, 15, 17, and 20 are not safe cells. Only one piece can occupy any of these cells at a time. If the opponent lands one of their pieces on an occupied cell in the large block it will knock off the player's piece off the board and that piece goes to the beginning of the game.
Pieces can knock off each while moving in either direction on the path. For example, if the player's piece just started the path and the opponents piece is already returning back to cell 19, the bay, either one of them can knock the other piece off if they land on an occupied non-safe cell.
Cells 12, 16, 18 and 15, 17, 20 are located next to the wall and give the player a second turn if they land on them, while going in either direction.
After cells 10 or 11, all pieces move onto cell 9, the sea, regardless of the value of their dice score. Cell 9 is shared by all pieces, and there is no limit to how many pieces of the player or the opponent can sit on it simultaneously. Cell 9 is a safe cell. Pieces do not get knocked off from it for any reason. Since the sea is a very large cell, players should keep their pieces on their respective sides of the direction of motion, in order to not confuse which piece is moving forward and which piece is moving backwards. The sea cell is large enough to hold all of the 10 pieces in the game. Although only 7 pieces can be held on a given side simultaneously, it is highly unlikely that all 10 pieces will be stationed in the sea and moving in the same direction all the same time. I believe, that for this reason, the designers of the playing board did not feel that the sea needs to be made bigger.
In order to move from cell 9, the sea, on to the small block the player must score with the dice either a 1 or 4. If they score 2 or 3, they must stay in the sea or move other pieces that are not in the sea.
From cell 9 the pieces continue their path on to the small block as shown with arrows. After completing the small block the piece return to the sea and then onto the large block, and complete the game by landing into cell 19, and then off the board.
Cells 3, 6, 7, and 8 are large and can hold 2 pieces at a time, whether the player's or the opponent's. A 3rd piece is not allowed to land on these cells and the move is forbidden.
Cells 1, 2, 4, and 5, with a small blue circle, are safe cells and can only hold one piece at a time. If an opponent's piece lands onto any of these cells while they are occupied, the move is forbidden, and the player must move a different piece or skip a turn.
Cell 8, labeled with a rosette with a light blue 4-pointed star, is a safe cell. Opponent's pieces cannot knock off the player's pieces in this cell if the move is allowed. This cell is also a mandatory cell. All pieces must stop on this cell after exiting the sea (cell 9) and prior to entering the sea (cell 9), regardless of the score of the dice. The light blue color (light blue ceramic glaze on the original) signifies that this cell has a special function, which requires all pieces to stop on it. The light blue color symbolizes a bay docking station after and prior to entering the sea.
Cell 3, labeled with a rosette with a pink 4-pointed star, is a safe cell. Opponent's pieces cannot knock off the player's pieces in this cell if the move is allowed. This cell marks exactly the center of the game. The pink color (red terracotta on the original) signifies that this cell does not have a special function, like the light blue cell 8, and it is a safe cell, as opposed to the white stars which are not safe.
Cells 6 and 7, labeled with rosettes with a black 4-pointed star, are potential traps. When a player lands on either of those cells they must throw the dice again. If they score a 2, the piece returns back to cell 9, the sea during the first crossing. If they score a 3, the piece stays in its place. If they score a 1 or 4, the piece moves off the cell and goes to the corresponding cell forward.
After a piece completes its path on the small block, it must enter cell 9, the sea, again on its way back. In order to return to the large block the player must score with the dice either a 1 or 4. If they score 2 or 3, they must stay in the sea or move other pieces that are not in the sea.
Cell 19 is a safe cell and can hold up to a total of 4 pieces, which belong to either the player, the opponent, or both. Pieces on it cannot be knocked off.
From cell 19 each piece can move off the board with any score of the dice.
Pieces can move off the board from other cells, 12, 16, and 18 or 15, 17, and 20 but only with an exact score of the dice. From cells 12 and 15, on the score of 4; from cells 16 and 17 on the score of 3; and from cells 18 and 20, on the score of 2.
The player who moves their pieces off the board first, wins.
Main stratagem in the game is avoiding landing on cells where opponent's pieces coming from the opposite direction can knock the player's pieces off the board. For example, cells 13 and 14 should be avoided at all cost, because there is a really high chance that the opponent's oncoming pieces will knock off the player pieces that are already sitting there. For the same reason, white cells on the sides give each player a second turn so that they have a higher chance of avoiding those cells.
On the return path the side white cells second turn improves the chances of each player to actually reach the end as opposed to getting knocked off almost at the end of the path.
The throwing sticks or the conical dice have uneven probability for different scores, as compared to a six sided cubic dice, which makes them more frustrating and exciting at the same time. This list is 4 throwing sticks.
The least frequent dice score is 4 and 5 (probability is 1/16).
For this reason, playing the game with a six sided cubical dice instead of the throwing sticks or three conical dice significantly ruins the experience of the game, since it equalizes all probabilities of the scores and avoiding specific cells stratagems stop being applicable.
The first black cell on the path can be entered only with the dice score of 1, since the previous cell is mandatory. Since the dice score of 1 has a middle probability of occurring, this gives each player only a probability of 4/16 (25%) to land on this trap. However, the second black cell can be landed from any of the previous cells with any score of the dice, and therefore the probability of landing on it is much higher.
The Knossos Game is more driven by chance than by strategy, which makes the players think not as hard, and the game a lighter play.
Ελένη Δραγώνα, Χρήστος Ζ. Κώνστας. "Η αρχαιοελληνική Βίβλος των νεκρών". Αρχέτυπο, 2007.
Hillbom, Niklas. "The Knossos game board." Opuscula Atheniensia 29 (2004): 39-71.
Brumbaugh, Robert S. "The Knossos Game Board." American Journal of Archaeology 79, no. 2 (1975): 135-137.
Hillbom, Niklas. Minoan Games and Game Boards: An Archaeological Investigation of Game-related Material from Bronze Age Crete. VDM Verlag Dr. Müller. 2011.
Thank you so much for posting this. Since I first saw a photo of this amazing board I have been looking for possible rules. I love the two interpretations, and the idea that pieces may occupy the "ocean" space as well as the circles. My only question is that in step 3 you describe 3 dice with a maximum possible score of 4, but throughout the rest of the rules you mention a score of 5, and your discussion of the probabilities make it sound like four dice should be used.
Since no dice were found with this game, I guessed that it might have used 3 dice like Royal Game of Ur or 4 throwing sticks like Senet or Aseb. So either one will work. The probabilities will be different depending on whether you use 3 or 4.
The so called "Royal Game" of Knossos is NOT a game. According to my 7 years of study of Minoan kernoi, I have concluded that the Minoans on stone flat kernoi marketed days , Minoan "weeks", "months" one solar year and a 4-years solar calendar. I wrote an article for the journal "EIRENE", 2015, pp. 221-234 which is edited by the Institute of Philosiphy of the Czech Academy of Science, Prague. There, you can find my documented arguments; nevertheless in short I can explaine to you the first 4-year solar Minoan calendar WORLDWIDE. It is worthwile mentioning that Sir A. Evans and his team reconstructed the above artifact with such accuracy. They made two errors. In the above no. 19, Evans constructed 8 instead of 9 bleu lines, which are places for the calendar-tender to mark with day-pawns the 9 days of a Minoan "week". In no. 9, the sum of 4+4+4+4 lines in the 4 corners plus the 6 bigger lines make the sum 22 lines, which should be 23 [=(4+4+4+4) + 7].
Summary: a Minoan "week" lasted 9 days, above no. 19. One Minoan solar "month" is composed of 4 Minoan "weeks" or 36 days, above no. 1,2,3,4. The 360 days a part of one Minoan solar year (365 days) is composed of 10 solar months of 36 days each, above no. 10-18 +20. The rest 5+5+5 days for cmpleting the three 365 days and the 6 days for completing the fourth-leap year of a 4-year Minoan solar calendar sum up to 21 days. In the "Royal game" of Knossos the 23 completion days to 365 or 366 days of a solar year should be distributed as follows: four times 4 lines (=16 days) plus 7 bigger lines (7 days) in the center of the artifact.
Thank you. I would be interested in reading your paper.
Hey Buddy!, I found this information for you: "Knossos Game – Zatrikion". Here is the website link: https://www.ancientgames.org/knossos-game-zatrikion/. Thank you.


The chair of the Stormont justice committee is being sued for damages for allegedly breaching a 14-year-old girl's rights.
North Antrim DUP Assemblyman Paul Frew allegedly named her on social media as being associated with a group of youths accused of anti-social behaviour in a Co Antrim village.
The girl, who cannot be named, is at the centre of a case brought before the Civil Court in Coleraine yesterday which heard allegations that after a 'spike' in reports of trouble in Broughshane she was named on Facebook by Mr Frew.
The girl's father, who is not being named to protect her identity, told the court he was amazed that somebody in Frew's position of authority posted names of teenagers on social media linking them to ongoing anti-social behaviour in Broughshane and also in Ballymena's Harryville area, where the politician alleged a door belonging to him was kicked in.
Frew watched on from the public gallery and the case has been adjourned until July when the defendant's case is expected to be outlined.
Barrister Julie Ellison, acting for the girl, said the defendant published names of people on his Facebook page and a Broughshane community page saying they may have been involved in anti-social behaviour in the village.
The comments on Facebook were made earlier this year before Frew took up chairmanship of the justice committee.
Ms Ellison said the DUP man was in a considerable position of authority as an MLA and had inappropriately dealt with the issue.
She alleged the publication of the names "heightened the difficulty" as his posts then led to comments from others which she claimed could "incite or inflame members of the community, particularly to vigilante activity".
She said the action was being taken against Frew over the teenager's right to be protected from harassment and the politician's alleged mis-use of her private information.
Frew's defence lawyer Gary McHugh said the plaintiff's claim was for £5,000 for "personal injury" but there was no evidence of personal injury.
The girl's father said his daughter had, by the MLA's actions, been "branded" as being part of the 'Broughshane hoods'.
He said his daughter is nervous and "people are making comments as she walks along the street".
Cross-examined by Frew's barrister, the father was asked if he accepted the defendant had not made comments about how to deal with the youths.


text:
Havana Food and Beverages
Ernest Hemingway's favorite bar for daiquiris…
…and his favorite place for mojitos.
Bacardi building
Lobster dishes
Havana Sights
Monument to José Martí
Museum of the Revolution
Hotel Inglaterra
Derelict classical buildings
Football in the streets
Cocotaxi
El Capitolio
Plaza de la Catedral
Classic Cars in Havana, Cuba
It is estimated that around 60,000 vintage American cars have survived, as if in a time warp, in Cuba. When Fidel Castro came to power in 1959, he made it illegal for anyone to import cars without government permission.
Cuba and the United States severed diplomatic ties after the revolution, when the tail fin was still a recent innovation in automotive design.
The U.S. embargo that took effect in 1961 stopped the flow of new cars. Under Cuba's one-party system, the new car market is tightly regulated and a brand new sedan costs upwards of $200,000. For decades, only pre-revolutionary vehicles could be bought and sold freely, which is why so many have stayed on the road.
The early 1950s Chevys seem to be the most common, though there are Fords, Buicks, DeSotos, Plymouths and Oldsmobiles. Occasionally a gigantic late '40s or early '50s Cadillac can be spotted.


text:
ARGENTINE EXPERIENCE: WINE COCKTAIL & DINNER
The Argentine Experience is designed to give an introduction to the best of Argentine cuisine and culture; this is NOT a cooking class, but a fun and unique experience, where guest will meet and dine with people from all over the world. The international team of guides are on hand to spoil and take guests through every step of this culinary journey! • Choose from the gourmet fillings and create your own empanada learning the traditional 'repulgue' technique. • Enjoy what many are claiming to be the very best steak in Argentina, cooked to order and accompanied with velvety mash potatoes and oven roasted vegetables. • 2 distinct Malbec wines are chosen from boutique wineries in Mendoza, paired to complement food; learn about and enjoy unlimited wine throughout the dinner. • For desert make your own alfajores (Argentina's national sweet) where biscuits, dulce de leche, melted chocolate fondue and coconut shavings combine. • And finally, get taught about the history and etiquette of mate, Argentina's national pastime and prepare it from scratch among yourselves!
BUENOS AIRES CAFÉS TOUR
In 1998, the Government of the City of Buenos Aires passed a law to protect and promote the city's Remarkable Cafés. In this tour, you'll have the chance to visit four of them, all of them located in traditional areas of the city, and to experience that typical Porteño habit of getting together at a coffee shop to talk for endless hours and honor friendship. Our journey starts at the neighborhood of Montserrat, near the Plaza de Mayo. A few blocks from there lay La Puerto Rico, founded in 1887 on Peru and Alsina and moved to its actual location in 1925. There used to gather writers and intellectuals such as Paul Groussac, Arturo Capdevila and Rafael Obligado. The establishment owes its name to its owner Gumersindo Cabedo's fascination for Puerto Rico, where he lived for some time. Next we visit London City, a coffee shop that became famous after being mentioned by Julio Cortázar in his novel Los Premios [The Prizes]. The café is located in the ground floor of a building built by E.A. Merry that used to be part of the annex of the traditional Gath y Chaves department store, in Buenos Aires' financial district. Then we travel to San Telmo, where we visit the Bar Dorrego, located on the corner of Defensa and Humberto Primo. From its tables, overlooking the traditional Plaza Dorrego, we'll soak in the Colonial atmosphere of this charming, historical neighborhood. Finally, we arrive to Almagro. On the corner of Rivadavia and Medrano we find the sumptuous Confitería Las Violetas, opened in 1884 with the presence of President Julio Argentino Roca. After being closed for three years, it reopened in 2001, completely and spectacularly refurbished. Writers such as Roberto Arlt and Alfonsina Storni were regulars. Just to imagine the kind of luxury we'll see there, here's a simple fact: the café has 80 square meters of splendid vitraux.
FOGON: ASADO EXPERIENCE
Fogón is a new way of living the traditional argentine asado: a closed-door dining experience that explores new ways of serving Argentine Asado classics. While seated at the bar you'll see, feel and experience different grill cooking techniques, up close and personal. Fogon aims to create a memorable evening for each guest, beyond their regular steakhouse expectations. Every Argentine's Asado is unique but always includes the best cuts of meat available and fire roasted seasonal vegetables. The chefs have designed the tasting menu to combine new grill techniques with tried and true Argentine recipes that elevate the Asado to new heights.
FOOD & ART TOUR
In these historical streets, we'll visit one of the gastronomic hotspots in the city of Buenos Aires, in which styles merge and unfold in different options of food and culture, while maintaining the so characteristic daily life imprint of the area of the Chacarita, Villa Crespo and Palermo neighborhoods. In an intimate tour, in which the classics coexists with the emerging options, and the hipster ones with the society from yesterday, where its inhabitants strive day after day to affirm their identity, with unique and innovative options, tinged with a sense of communion and belonging to the neighborhood, and its most deeply rooted traditions. Itinerary: • Pick up in the hotel, to Palermo Hollywood. • Tour through Thames Street noted for its gastronomic, cultural and architectural attractions. • Villa Crespo tour (San Bernardo Café, Yafuso Dry Clean, Saho Café, C.A.N.C.H.A Pizza, several murals, La Sede Bookstore, Cachito Premium, etc.). • Visit to Villa Crespo Merkat (market). Free time to buy a snack and a drink, no included. • Newbery gastronomic tour (Santa María Pizza Place, Olleros Churro Place, Central Newbery, Sede Whiskey Sifón, etc.)
PARRILLA TOUR
Parrillas are Argentine steakhouses offering the most traditional Buenos Aires cuisine, but most visitors only ever experience the most 'touristy' ones, sadly missing out on some of the city's most delicious secrets. To taste authentic Porteño flavors (a Porteño is a native of Buenos Aires), join this culinary walking tour, accompanied by a private guide, to discover local hole-in-the wall restaurants and learn about Argentina's culture and cuisine. You can choose a tour starting in either the San Telmo or Palermo neighborhoods via a private transfer from your hotel. The San Telmo tour is for visitors who love historic architecture and would like to mix it up with a little adventure. We begin near the Mercado de San Telmo for a home-made empanada at a family owned neighborhood institution. After exploring the market and watching Argentine butchers in action, you can the classic street food of Argentina: choripán. The Argentine choripán consists of a sausage made out of beef and pork, hot off the grill, split down the middle, and served on a roll. Taxi drivers line up for it every day. The main stop is at one of the best and oldest Buenos Aires parrillas to try provoleta, 2 cuts of steak, salad and Malbec. We finish up at a small heladería known for their selection of homemade ice cream flavors. Our Palermo tour centers around the Las Cañitas section of Palermo, a chic neighborhood known for its beautiful tree lined avenues, historic polo fields, and burgeoning culinary and nightlife scene. On this route you begin at a classic parrilla, usually frequented by soccer fans, and known for its choripán. Next, you visit a Northern Argentine style casa de empanadas to try some of the city's favorite handmade empanadas and a glass of Torrontés wine, before moving on to enjoy some of the best meat and service in the city at a historic and hidden parrilla, famous among locals. To complete a delightful and delicious afternoon you end up at an incredible artisanal "heladería" (ice cream shop).
Argentina / Cafayate
WINE TOUR PREMIUM
The excursion is a tour by two wineries of Cafayate that are positioned as ones of the best of the Calchaqui Valley. These could be San Pedro de Yacochuya & Piattelli Vineyards on the west and El Esteco & El Porvenir de los Andes on the east. The tour could not be complete if we do not visit the Museum of the Grapevine and Wine. In each winery we do a tour by the facilities and a tasting of the best wine produced in the winery. The tour and the tasting are guided by a sommelier that explains the particularities of the wine, the vine and cellar as well.
MARPATAG GLACIERS GOURMET EXPERIENCE
The Patagonian ice field is, after Antarctica, the largest concentration of ice on the planet. Its glaciers descend from 1,500 to 200 metres above sea level enabling unique access and viewing of the glaciers. Los Glaciares National Park offers a magnificent combination of forest, lakes, mountains, ice and steppes with over 200 glaciers. The most renowned being Spegazzini, rising 135 meters above sea level, Upsala covering an entire valley with an approximate extension of 765 Km2 and a length of 53km, and Perito Moreno Glacier, constantly advancing and causing the spectacular rupture of the wall of ice, providing one of Nature's most impressive sights. Glaciares Gourmet is a full day journey to one of the most wonderful places in Southern Patagonia. Sailing aboard exclusive cruises will enjoy the highest standard of comfort and gourmet cuisine, for a truly memorable experience. Morning: Lago Argentino, on a northwest course to Punta Avellaneda and Boca del Diablo. Spegazzini Glacier, landing at Las Vacas Station, in the Spegazzini Canal Bay. Here our guides coordinate a trek with a view of the old Settlers' Station identifying flora and fauna. Visit the Upsala Canal and navigate to Herminita Peninsula -limit of the navigation zone allowed by National Parks– panoramic view of the Glacier. Lunch during navigation. Afternoon: navigation to Canal de los Tempanos, visit to Perito Moreno glacier. Return to La Soledad private port. MARIA TURQUESA Cruise offers space specially designed for children.
Argentina / Mendoza
ARGENTINE EXPERIENCE DINNER & WINE
Argentina / Ushuaia
BEAGLE FOODIE EXPERIENCE
We depart from Ushuaia heading north to the detour of the provincial route "J" that will take us back to the Beagle Channel. We make a stop at Laguna Victoria, where we enjoy a snack. Once we arrive at Brown Bay we will deviate to see the famous flag tres, particularity provided by the southwest winds of the área. After enjoying this place for a while we will return to the vehicle to go in the direction of Puerto Almanza which is the main port of artisanal fishermen where they are mainly dedicated to the capture of crab. Passing Puerto Almanza a few kilometers away we will reach the house of one of the most recognized fishermen in this area, not only for her activity and trajectory but also because she is the only captain of the Beagle Channel. She is waiting for us at her house to go step by step tasting all the dishes of the amazing Beagle Channel making us spend a gastronomic experience and social encounter that will be unforgettable. SCHEDULE Times are approximate 8:00 Pick up at the hotel 9:00 Arrival Victoria Lagoon 10:00 Stop Tree Flag 11:00 Arrival at Casa to Diana, the first captain of the beagle 11:30 Gastronomy experience and lunch 14:30 End of activities and lunch 16:00 Arrival at Ushuaia *The order of the excursion may vary at the discretion of the guide*
CRAB FISHING WITH GOURMET LUNCH
A day in a fishermen village: we invite you to live an unforgettable day in a picturesque village by the sea, sailing, fishing your own king crab and cooking it in a family house learning its culinary secrets. Early morning departure on route 3 to Route "J": we will take a gravel road through a dense native forest with peat bogs, to the coast where we take a 1-hour walk through the forest to a busy waterfall. We will make a comforting stop to have a coffee with snacks. Back to the vehicle we went to Puerto Almanza, the southernmost fishing port of Argentina and from there by another gravel road after about 15km we arrived at a small and adorable village dedicated to the artisanal fishing of king crab, crayfish, mussels, cholgas and other typical mollusks in this area. We embark to participate in the fishing of the spider crab; upon return they will teach us how to prepare it in Patagonian style cooked with sea water.
Chile / Santiago
COLCHAGUA VALLEY WINE ROUTE (WITH LUNCH)
Departure from the hotel towards Colchagua Valley until reaching the peaceful town of Santa Cruz. This valley is known for being one of the most fertile in the production of fine wine strains, mainly red, whose quality is world famous. Some of the vineyards that we visit in the valley are Viu Manent, Santa Cruz, Bisquert, MontGras and Montes. The tour begins by visiting one of these vineyards, to appreciate the wine production process, storage warehouses and finally do a tasting. After a short break we will visit another vineyard, where we will enjoy the same activities as in the previous one. Then we will taste a quiet and delicious lunch in Santa Cruz. Finally we will visit the Colchagua Museum that has the largest private collection in the country.
CONCHA Y TORO WINERY
Departure from your hotel in Santiago. We will head towards the town of Pirque until we reach the acclaimed Viña Concha y Toro. The tour begins with a walk through the gardens of the late 19th century of the former summer residence of the Concha y Toro Family. We will visit the variety garden, where we will be able to see more than 25 varieties of grapes, in addition to having a panoramic view of the Maipo Valley. We will visit the wine cellars, among them, the centenary Casillero del Diablo, a place that gave rise to the legend of the most famous wine of the vineyard. The tour ends with a tasting of 3 premium wines. Return to your hotel in Santiago.
MAIPO VALLEY WINE ROUTE (WITH LUNCH)
Departure towards the Maipo Valley. This is an ideal tour to learn the essence about the history and magic of wine,through green landscapes and imposing mountains of the valley. Here we will visit two of its main vineyards, all prestigious and recognized such as Viña Cousiño Macul, Viña Undurraga or Viña Concha y Toro. Thus, we will enjoy tasting the best wines from Maipo Valley and different grape varieties, aromas and flavors. Moreover, in both visits we will learn about the wine making process, walk around the vineyards, production plants, wine cellars and see the final product already bottled. In the middle of the visits we will taste typical Chilean lunch from Maipo region. Finally, during the afternoon we will return to Santiago.
SANTA RITA WINERY (WITH LUNCH)
Departure from your hotel in Santiago towards the Maipo Valley. The trip takes around 45 minutes until Santa Rita Vineyard. The vineyard was founded in 1880 by Domingo Fernández Concha, who introduced fine French vines that gave rise to his world-renowned wines. Its winery, declared a National Monument, combines work with traditional French and American oak barrels with modern production techniques that give its wines a unique aroma and body. During the tour, you will visit the Centennial Park, walk through its beautiful gardens, see a Chapel built in the 19th century in the Neo-Gothic style, or visit the Roman baths. The tour continues through the historic cellars, where at the end an exciting story of the brave Chilean patriots awaits you. The tour ends with a tasting of three Ultra Premium wines paired with cheese, crackers and nuts. You can also visit the Andean Museum for free. Return to your hotel in Santiago.
UNDURRAGA WINERY
Departure from your hotel in Santiago towards Viña Undurraga, one of the most traditional vineyards in Chile. The tour begins in the park created by the French landscaper George Henry Dubois, and then continues to the Aliwen corner, where part of the vegetation typical of southern Chile is recreated and where the main native people - Mapuche - are honored. Next, the vineyard is visited, the soils are known, the different vines that Undurraga cultivates through a variety garden will be identified, and the vinification process of the different wines will be shown. Then you will access the centuries-old underground cellars of Viña Undurraga, to end by visiting the "People of the Earth" collection, a sample of Mapuche and pre-Columbian art and life in honor of the indigenous people. The tour concludes with a tasting of 3 reserve wines, and at the end each visitor will receive a glass as a gift. Return to your hotel in Santiago.


text:
Nizamuddin East is an affluent residential colony in South East Delhi, India. It is located on Mathura Road and is home to Humayun's Tomb, as well as that of Abdul Rahim Khan-I-Khana. There are several other monuments in the area. The colony has 286 houses, including Jaipur Estate, and 32 public parks.

Inside the colony is a small center of the Arya Samaj.

Location

Nizamuddin, named after the 13th century Sufi saint, is a centrally located residential area within the ring road. Set in the backdrop of the spectacular Humayun's tomb, to its north and Khan Khana Tomb to its South.

Notable residents
Hukumat Rai Gandhi, first station master of Nizamuddin Railway Station which caused the founding of the colony and hence the first president of the resident welfare association
Sheila Dikshit, former Chief Minister of Delhi
Navin Chawla, election commissioner
Anjolie Ela Menon, artist
Vasudeo S. Gaitonde, artist
Jatin Das, artist
Nandita Das, actress
B. C. Sanyal, artist
Arpita Singh, artist
Dom Moraes, writer
Leela Naidu, actress
M. S. Gill, member of parliament
Arun Bhatnagar, retired civil servant
Aman Nath, of the Neemrana Hotels chain
Sandeep Dikshit, former Member of parliament
Ajay Jadeja, cricket player
Ratna Fabri, Museologist
Dev Benegal, filmmaker
Shyam Benegal, screenwriter
Vinod Mehta, journalist
Mark Tully, BBC journalist
Ajit Bhattacharjea, Indian Express editor
Jawed Habib, Hairstylist and politician
Vikram Seth, Novelist

Transport
The Hazrat Nizamuddin Railway Station.
The Delhi Transport Corporation (DTC) buses are also run to this suburb.

See also
 Nizamuddin West

External links
Map of Nizamuddin East

New Delhi
Neighbourhoods in Delhi
South Delhi district

redpajama_set_name: RedPajamaWikipedia


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