text:
Confucianism and Its Rivals, by Herbert A. Giles, [1915], at sacred-texts.com
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The Chinese are not, and, so far as we can judge from their history, never have been, what we understand by the term "a religious people." Consequently, we find in their biographical records extraordinarily few instances of religious fanaticism, bigotry, and persecution; still fewer, if any, examples of men and women who have suffered for their faith, when mere verbal recantation would have saved them from a dreaded fate. With a highly practical nation like the Chinese, the acts of human beings have always been reckoned as of infinitely greater importance than their opinions. The value of morality has completely overshadowed any claims of belief; duty towards one's neighbour has mostly taken precedence of duty towards God.
The word "God" has been familiar in China from time immemorial; but before we can deal with the conception implied thereby, it will be necessary to turn our attention to the visible universe as it appeared
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to the primeval Chinese man. Above him was a round sky, later on to be symbolized as the male element in creation; below him was a square earth, also to be symbolized later on as the mother of all thingsthe feme covert in "the bridal of the earth and sky."
In the Canon of Changes, usually admitted to be the oldest extant Chinese book, we read: "The sky one, the earth two, the sky three, the earth four, the sky five, the earth six, the sky seven, the earth eight, the sky nine, the earth ten." This is explained to mean that, in a cosmogonical sense, and also for purposes of divination, odd numbers are male, even numbers female.
We must pause a moment to consider what the Canon of Changes precisely is. Broadly speaking, it is the most venerated as well as the most ancient volume of a collection of sacred books now known as the Confucian Canon, and it is said to have come into existence as follows. Three thousand years before Christthe furthest point reached even by the most enthusiastic chronologersChina was ruled by her first, somewhat legendary monarch, the Emperor Fu Hsi. Prior to this date, we hear of a Chinese Prometheus, the discoverer of fire, and of a still earlier hero, who taught mankind to make nest-habitations in trees, as a safeguard against such attacks from animals as people would be more exposed to on the ground.
The Emperor Fu Hsi is said to have been miraculously conceived by his mother, and to have been
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born after a gestation of twelve years; but in spite of this, and of other legendary accretions, it is most probable that he had a real existence. He taught his people to hunt, to fish, and to keep flocks. He showed them how to split the wood of a certain tree (Pawlonia imperialis, S. and Z.), and then how to twist threads and stretch them across so as to form rude musical instruments. He invented some kind of calendar, placed the marriage-contract upon a proper basis, and introduced cooked as opposed to raw food. From certain markings, divinely revealed to him on the back of a tortoisesome say a dragon (hence the Imperial Dragon)he is said to have constructed the Eight Diagrams, or series of lines from which was to be ultimately developed a scheme of divination, as embodied many centuries later in the Canon of Changes.
Put in the fewest words, these Diagrams are the eight possible combinations or arrangements of a line and a broken line in groups of three, so that either one or the other is repeated twice, and in two cases three times, in the same combination. Thus, there may be a broken line above or below two unbroken lines, two broken lines above or below one unbroken line, a broken line between two unbroken lines, an unbroken line between two broken lines, and finally, a diagram of three unbroken lines, and another of three broken lines. Of these last two, the former, three unbroken lines, was held to represent the sky; the latter, three broken lines, stood for the earth. The remaining six figures were identified as symbols
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of mist, fire, thunder, wind, water, and hills; and on the ground that the sky and earth, the male and female principles in nature, produce, as it were, the other six elements, an attempt has been made to trace a connexion between the Eight Diagrams and the company assembled in the Ark.
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The Emperor Fu Hsi is said by some to have subsequently increased these combinations, as above, to sixty-four, by the simple process of doubling the number of lines employed; and on this groundwork was first of all constructed, according to traditionfor no definite traces remain in literaturea system of divination, of which we know next to nothing. However, in the twelfth century B.C., King Wên, the virtual founder of the great Chow dynasty, called
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[paragraph continues] "King" although he never really occupied the throne, was cast into prison for sedition by the reigning tyrant, whom King Wên's son afterwards overthrew. There he passed two years, occupying himself with the Diagrams, which others say he, and not the Emperor Fu Hsi, increased to sixty-four, finally producing sixty-four short essays, enigmatically and symbolically expressed, on important themes, mostly of a moral, social, or political character. This text is followed by certain commentaries, called by the Chinese the "Ten Wings," admittedly of a later date, and usually attributed, but without foundation, to Confucius, who has left it on record that had a number of years been added to his life, he would have devoted fifty of them to a further study of the Canon of Changes, and could then have claimed to be without great faults. It is indeed recorded by China's most famous historian, Ssŭ-ma Chien (d. circa B.C. 80), that Confucius perused and reperused this work so often that the leather strings on which the wooden tablets in use at that date were strung, gave way, first and last, three times, from sheer wear and tear.
The foreign student is disappointed when he comes to a study of the Canon of Changes; partly because of the exaggerated value set upon its contents by native scholars of all ages, and partly from an inability to penetrate its labyrinthine mysteries and seize the hidden spirit of the book. It has been alleged by Chinese enthusiasts that, if you have only the wit to seek, you will find in the Canon of Changes
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the germs of all the great scientific discoveries; on the other hand, it was reserved for two foreign students (Sir R. Douglas and Terrien de Lacouperie) to put their heads together and publicly announce that this work, regarded in China as based on a divine revelation, is nothing more than a vocabulary of an obscure Central Asian tribeso obscure indeed that to this day it remains unlocated and unknown.
A translation of the Canon of Changes was made by Dr Legge, the greatest Chinese scholar of modern times at the day of his death. Dr Legge thought that he had "found the key," but it is doubtful if anyone else has ever shared with him that opinion. Let us take the first Diagram, which originally consisted of three horizontal lines, afterwards doubled, and supposed to represent the sky. King Wên tells us that the whole Diagram symbolizes "what is great and originating, penetrating, advantageous, correct, and firm." King Wên's fourth son, the Duke of Chow, one of China's best-loved figures in history, added, or is said to have added, an analysis of the Diagram, taking it line by line. Thus, in the first line he discovers a dragon lying hidden in the abyss; upon which he declares that "it is not time for active doing." In the second line we have the dragon again, but in this case "appearing in the open." "It will be advantageous," says the Duke, "to meet with a great man." And so onfor those who can understand how one straight line can yield a certain meaning, and another similar straight line another and quite a different meaning. Take a still
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further exasperating specimen of what we read in this relic of antiquity, on which more numerous and more voluminous commentaries have been written than on the Old and New Testaments combined.
Wing.He moves his great toes;his mind is set on what is beyond himself.
Text.The fifth line, undivided, shows a man moving the flesh along the spine, above the heart. There will be no occasion for repentance.
Wing.He moves the flesh along the spine, above the heart;his aim is trivial.
Just on eight hundred years after the revelation of the Eight Diagrams to the Emperor Fu Hsi, came another revelation, which was subsequently recognized as complementary of the first, and is now closely associated with it in the philosophical speculations of the scholars of the Sung dynasty, who flourished some seven to eight hundred years ago, and will be referred to later on. In B.C. 2205 the Great Yü, as he was afterwards called, ascended the throne of China. His birth, like that of most of China's heroes, had been miraculous; and it is recorded that four days after his marriage he started forth to drain the empire of the waters of a disastrous flood, which some have tried to identify with the Noachian Deluge. Another divinely sent tortoise appears to have risen from the waters and to have presented himsome say the recipient was really the Emperor Fu Hsi of oldwith a numerical scheme, or arrangement of groups of the cardinal numbers 1 to 9, known as the River
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[paragraph continues] Plan, by means of which divination was raised to the position of a science, as it is found at the present day.
The final arrangement of the River Plan, after many modifications, was as follows:
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[paragraph continues] These groups, added up vertically, horizontally, or diagonally, always yield a total of fifteen.
Other methods were employed, especially one, as we shall see by and by, in which a certain magic grass, or reed, played the chief part; but it is now time, after this long digression, to return to the sky and earth.
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At a very remote period, long before the Canon of Changes had received its first impress from the hands of King Wên, the Chinese people had already come to regard the sky as the home or habitat of a powerful Being who took a marked interest in human affairs. This Being may have been suggested, according to Buckle's theory, by lightning, thunder, earthquakes, the revolutions of the sun and moon, and similar phenomena. The name given to the Beingit is still in usewas Tien, a word which, for reasons to be presently brought forward, we are unable to render adequately by any other term than "God." The first of these reasons is that so soon as the Chinese began to express thought through the medium of a script, the symbol set down for Tien was a rude picture, such as a child or savage might draw, of a human being: . This anthropomorphic character occurs in inscriptions on sacrificial cauldrons which date back to B.C. 1100, when the written language had already become a vehicle of considerable precision. It is often found, for instance, in conjunction with the word "son," meaning "Son of God," a title which has always been applied to the Emperors of China, but which association and convention compel us to render by the less startling "Son of Heaven." Translators of Chinese texts have indeed generally tried to shirk the use of the word God " as an equivalent for Tien, and have adopted the vaguer word "Heaven"; against which it may be urged that this latter term rather tends to
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obscure the idea of a personal Deity, and is better reserved for the celestial habitation of God and of spirits, in which sense, together with that of "sky," the word tien came also to be used.
Later inscriptions show the character Tien in process of modification, , towards the modern sign in use at the present day. The head is flattened to a straight line, but the remainder is still suggestive of a body with arms and legs. To-day we write , a character which has been accepted by native scholars, who had failed to pick up the real clue, as a combination of one, and greatthe one great thing. 1
Such, indeed, is the etymological analysis given in the Shuo Wên, a dictionary which was produced about one hundred years after the Christian era, and has been the recognized authority ever since. Whether by "the one great thing" the author may have meant the sky only, or heaven as used by us in two senses, namely, the sky and God, it is impossible to say for certain; the analysis, which ignores altogether the picture element, certainly points in the direction of the former view. There is, in fact, little doubt that even before the date of the Christian era the idea of an anthropomorphic God had somewhat weakened in its hold upon the Chinese mind, and that the word Tien had become more closely associated with the
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material heavens, the sky. Thus, the philosopher Hsün Tzŭ, of the third century B.C., says, "Tien has no concrete form; all the void expanse above the earth is tien." Here, of course, he is speaking only of Lien, the sky; in a future lecture we shall see what he has to say about Tien, God. It is rather to the older works of the Confucian Canon that we must turn for the ancient Chinese belief in an anthropomorphic, and therefore personal, God. In the so-called Canon of History, which is a collection of miscellaneous documents of an historical character, extending over a period from the twenty-fourth to the eighth century B.C., and said to have been edited under its present form by Confucius himself, we find the word Tien largely used in the sense of "God," and very sparsely used in the sense of "sky."
There is a single instance of the word Tien used in the restricted sense of heaven, the abode of the Deity. It occurs in a prayer, patriotically offered up, in B.C. 1120, to the immediate canonized ancestors of the first king of the Chow dynasty, who was dangerously ill, and runs as follows: "If you three kings have charge in tien, heaven, of your great descendant, let my life be a substitute for his."
Almost, however, at the beginning of the Canon of History, and before there is any mention of Tien, we are faced by another term which has been widely adopted by Christian missionaries, under the skilled leadership of Dr Legge, as the one and only correct equivalent for "God." This is Shang Ti, meaning Supreme Ruler. I freely confess that for many years
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[paragraph continues] I regarded Dr Legge's position as unassailable, and I am still on his side as regards the impropriety of another term, Shin or Shên, "spirit," which found favour chiefly with American missionaries under the guidance of distinguished colleagues, among whom was also the British missionary and lexicographer, Dr Morrison. The view of Dr Morrison need not be seriously considered, based as it was, by his own admission, upon a desire to convince the Chinese that "their ideas of Shin were erroneous."
A longer and closer acquaintance with the Confucian Canon has satisfied me that the proper equivalent of our word "God" is Tien; and that Shang Ti, "Supreme Ruler," was originally a mere epithet of Tien, but gradually came to be employed almost in the sense of another Being, yet not another Being; thus forming, as I hope to show in my next lecture, a Godhead of two Persons. It is perhaps but a minor advantage that to express in Chinese our own monosyllabic term, we need use no more than a single word; but we cannot overlook the fact that Tien was the very term suggested by the learned Manchu Emperor, Kang Hsi, as a settlement of the question in the seventeenth century. But I am anticipating, and 1 will now return to the Canon of History.
Here we find that Tien is used in the sense of "God" more than one hundred and fifty times, whereas Shang Ti occurs only about twenty times; and, in the words of Dr Legge, this "supreme, governing Power is understood to be omniscient, omnipotent, and righteous." To these characteristics,
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notwithstanding the anthropomorphism of which I have already spoken, it will be necessary to add that of omnipresence, unless it be conceded that from a given point in the universe God can practically see and hear all menwhich amounts to the same thing. Old proverbial literature, still of everyday application, tells us that "the whispers of men sound like thunder to God," that "the eye of God sees clearly, and rewards promptly," that "you may deceive man, but not God," with many other sayings of similar import. All these are formed with the word Tien; there is not a single saying of the kind, known to me, which is based upon the use of Shang Ti.
A few examples from the Canon of History may be noted, to enable us to form an idea of the Deity as conceived of in China twenty centuries or so before the Christian era. In a brief account of the Great Yü and his engineering labours, one of his ministers says to him, "O Emperor, Almighty God regarded you with favour, so that the Four Seas became yours, and you yourself the lord of all beneath the canopy of heaven." This passage contains Tien under both of its received senses, God and the sky; it further illustrates the relation which, up to two years ago, had always been felt to exist between the Emperor and his people. To realize this latter point to the full, we may be allowed once more to anticipate and turn to the works of Mencius, fourth and third centuries B.C., where allusion is made to the ancient Emperors, Yao and Shun, the immediate predecessors of the Great Yü, the former of whom, Yao, abdicated
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in favour of Shun, a virtuous peasant. "Did Yao really give the empire to Shun?" asked a disciple. Mencius said, "No. The Emperor (literally the Son of God) cannot give the empire to another." "Yes," replied the disciple, "but Shun got it. Who gave it to him?" "God gave it to him," was the answer. "When God gave it," pursued the disciple, "did He explain to Shun what his duties would be?" Mencius said, "No. God does not speak. God made manifest His will through Shun's own behaviour." "How was this effected?" asked the disciple. "The Emperor," replied Mencius, "can present a man to God, but he cannot make God give that man the empire. Yao presented Shun to God, and God accepted him; he exhibited Shun to the people, and the people accepted him." To the disciple, who pleaded for further enlightenment, Mencius said, "Yao caused Shun to preside over the sacrifices, and the spirits were well pleased; therefore God accepted him. Yao also caused him to preside over the conduct of affairs, and affairs were well administered and a general well-being prevailed; therefore the people accepted him. Thus, it was God and the people who gave Shun the empire; an Emperor cannot give the empire to another."
Let us take one more passage from the Canon of History, which deals with a period at the close of the eighteenth century B.C. The Hsia dynasty, founded by the Great Yü in 2205, had passed away amid scenes of rebellion and bloodshed; such scenes indeed as have since been witnessed at the fall of every
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dynasty which, by corruption and misrule, has forfeited the mandate and protection of God. The last ruler of this house had for many years indulged in cruel brutality and lust almost unparalleled in history. His utter wickedness was even said to have caused two rivers to dry up, so prone were the Chinese always to attribute unpropitious natural phenomena to manifestations of divine displeasure with the occupant of the throne. To one of his ministers who remonstrated with him, he replied, "I am to the empire what the sun is to the sky; when the sun goes, I shall." He then caused the minister to be put to death. Thereupon the prince of Shang, a virtuous hero, took up arms against him. The Imperial forces were overwhelmed, and the Emperor was sent into banishment, where three years later he died. His son fled northwards, and is said to have founded the tribe of Hun-yü, which we are now able to identify with the Huns. The prince of Shang, known in history as Chêng Tang, or Tang the Completer, was raised to the throne, and led a blameless life; but his successor, a grandson, fell away from virtue, and incurred the respectful remonstrances of his grandfather's trusted minister, as follows: "His late Majesty kept his eye fixed upon the clear commands of God, reverently serving the spirits of heaven and the lower world, of the land and grain, and of deceased ancestors. God took note of his virtuous conduct, and conferred upon him the great office, that he might give peace to all parts of the empire." Again, the same minister said, "Ah! God has no
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partialities; only to those who are reverent does He show favour. The people are not constant in their affections, except to those (rulers) who have charity of heart. The spirits do not necessarily enjoy sacrifices; what they enjoy is the sincerity." And then he urges the new ruler to emulate the virtues of his grandfather, who, he declared, had become "fit to take his place by God."
We are not here interested in the historical fact that the above remonstrances were successful; our object in bringing forward these quotations is to establish the theory, if possible, beyond question, that the ancient Chinese believed in an anthropomorphic, personal God, whose dwelling was in the heavens above. Incidentally, we have to consider allusions to spirits and to sacrifices, both of which will be found to have an important bearing on the subject.
So far back as twenty-two centuries and more before the birth of Christ, we have a record of the Emperor Shun sacrificing, not only with a burnt offering to God, but also to the spirits of hills and rivers, and under a collective term to spirits in general. Later, we find the Great Yü sacrificing to certain mountains, Chêng Tang taking into account the colour of a victim, and sacrifices offered to the spirit of a deceased ruler. Warnings are given that there should be moderation even in these solemn religious exercises; and one monarch is advised to devote less attention to the spirit of his father and more to the spirits of his predecessors on the throne. The use of incense, which has been dated by some
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writers from the introduction of Buddhism, appears to have been practised by the Chinese in the very earliest ages, and the fat for the burnt offering has been shown to survive in the candles still to be seen in the ceremonies of the Confucian temple. Worship seems to have been mostly associated with buildings, though open-air altars were not uncommon; as, for instance, in the case we have already dealt with, of prayer offered up for a sick king, when three altars were set up for that purpose. "Temple" is perhaps too majestic a term for remote antiquity; what is intended may be often better expressed by some such word as "shrine." As to the worship of ancestors, on which great stress is laid in these early records, I may point out, not for the first, though I trust it will be for the last time, that those who compare the offerings of meat and wine by Confucian mourners with the tribute of flowers placed upon graves by Christian mourners, "do greatly err." Ancestral worship, deeply ingrained as it is in the Chinese mind, is one of the great obstacles to the Christianization of China; and many worthy and well-meaning missionaries, going so far back even as the Jesuits of the seventeenth century, have pleaded for the admission of this apparently harmless rite among the devotional duties of the Christian convert. Other missionaries, however, have set their faces against such a concession, correctly feeling that the main object of ancestral worship in China is to secure from the spirits of dead ancestors, in return for offerings of food and fruit at graves, protection
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and advancement of worldly interests, which would be incompatible with the teachings of Christianity.
The "Do ut des" principle does not lift prayer to a very elevated plane, but it must be admitted that this principle looms large in the sacrifices which the Chinese have been in the habit of offering to the Deity, as well as to their deceased ancestors. There is a story, which properly belongs to the fourth century B.C., that when one of the feudal States was about to attack another State, the ruling prince of the latter instructed his son-in-law, whose nickname was Grease-pot, because of his oily tongue, to proceed to a third State and ask for military assistance, taking with him one hundred pounds weight of silver and ten chariots as a bribe to that end. On hearing this order, the son-in-law laughed so immoderately that he snapped the lash which fastened his cap under his chin; and when the prince asked him to explain, he said, "As I was coming along this morning, I saw a husbandman offering up in sacrifice a pig's foot and a small cup of wine; after which he prayed, saying, O God, make my upper terraces fill baskets, and my lower terraces fill carts; make my fields bloom with crops, and my barns burst with grain! And I could not help laughing at the thought of a man who offered so little and wanted so much." The prince took the hint, and obtained the assistance required.
We shall have occasion again to deal with both prayer and sacrifice; and we will now leave the Canon of History and proceed to an examination
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of the Canon of Poetry, the next in order among the sacred books of Confucianism. It may here be mentioned that the term "Confucianism" must be taken to cover the old moral and religious teachings of pre-Confucian as well as of post-Confucian days. In a well-worn sentence, Confucius expressly disclaimed any credit for his work, declaring that he was merely handing on those lessons of antiquity which he believed in and loved so well.
The scope of the Canon of Poetry may be described in a few words. In addition to the literary labours already mentioned, and others to which we shall come in due course, Confucius, clearly recognizing that if he could have a hand in merely editing the people's ballads, anyone might make their laws, set himself to the task of examining his country's poetry with that special object in view. It seems that at his date, roughly five hundred years before Christ, there existed a collection of some three thousand ancient pieces. Of these, Confucius selected three hundred and eleven, of six of which only the titles remained, rejecting many of the others as being mere repetitions, and many more as containing, in modern parlance, "words and expressions which cannot with propriety be read aloud in a family," thus anticipating Dr Bowdler by something like twenty-two centuries. Whatever people may think of Dr Bowdler and his belated efforts to expurgate Shakespeare, China certainly owes a deep debt to Confucius for having initiated a decency of thought and expression which has placed Chinese literature,
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in that respect if in no other, above every literature in the world.
These three hundred and five "Odes," to use the title under which they are popularly known, are, like all Chinese poetry, in rhyme, and were originally sung to music and accompanied by dancing. They are subdivided under three heads, namely, National Ballads, Lamentations and Panegyrics, and Sacrificial Poems. There is a great deal more to be said about this wonderful collection of old-world Odes, but we are concerned at the moment rather with what we may find in them germane to our present subject.
As may well be imagined, the National Ballads, the first of the three subdivisions, do not yield much to the searcher after traces of religious thought. These deal chiefly with love, marriage, and the chase. Only on rare occasions is there a sudden appeal to the Deityin all cases Tien; usually nothing more than "O God!"; in two or three instances, "O Thou distant God in the blue!" reminding one of the Indian ryot's cry, "God is great, but He is too far off."
From the Panegyrics we may glean several more definite allusions. There is one ode which was evidently sung at a banquet given by the king, and addressed to the king. The first three verses each begin:
and one verse continues:
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The most important lines are:
Hereafter we light frequently upon the favourite term for "Emperor," always to be rendered Son of Heaven, it being awkward for us, as already stated, to translate by "Son of God." There is a further reason for not adopting this latter nomenclature, namely, that the Emperor has been uniformly regarded as the son of God by adoption only, and liable to be displaced from that position as a punishment for the offence of misrule. There is no pretence of any such relationship between Father and Son as is recognized by orthodox Christians. So long as the ruler was accepted by God and the people, he may be said to have occupied the throne by divine right, and by common consent was hedged in by the same divinity as that accorded to kings in western nations. But if the ruler failed in his duties, the obligation of the people was at an end, and his divine right disappeared simultaneously. Of this we have an example in a portion of the Canon to be examined by and by. Under the year 558 B.C. we find the following narrative. One of the feudal princes asked an official, saying,
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[paragraph continues] "Have not the people of the Wei State done very wrong in expelling their ruler?" "Perhaps the ruler himself," was the reply, "may have done very wrong. A good ruler will reward the virtuous and punish the vicious; he will nourish his people as his children, covering them as the sky and supporting them as the earth. Then the people will honour the ruler, love him as a parent, look up to him as the sun and moon, revere him as they do spiritual beings, and stand in awe of him as of thunder. But if the life of the people is impoverished, and if the spirits are deprived of their sacrifices, of what use is the ruler, and what can the people do but get rid of him?"
In one of the Lamentations we find the Deity charged with want of pity and with injustice:
The next passage I shall quote contains within the space of six lines both terms for God, Tien and Shang Ti, in the order just given. The translation may be varied thus:
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As another instance of the familiar way in which protests are addressed to the Deity, we have:
With one more example we will leave the Lamentations:
We now revert to the Panegyrics, the first of which is in honour of King Wên, the real founder, as before stated, of the Chow dynasty, in 1122 B.C.
Here, in the first case, the Chinese word for God is Tien; in the second case, it is Ti, Ruler, the latter half of Shang Ti, Supreme Ruler. Another verse, in which Shang Ti is employed, runs thus:
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The next verse contains two singular lines:
meaning, of course, that His ways are inscrutable to man, who is dependent upon the faculties of physical perception.
The next panegyric is noteworthy, not only for itself, but because its first verse was completely misunderstood by Dr Legge, who, like Homer, sometimes, but very rarely, nods. It refers, as indeed do all the first eight panegyrics of this section, to King Wên, the remaining two celebrating the glories of his great warrior son, King Wu. If my new rendering proves to be intelligible, that will be a great point gained; for intelligibility is, cæteris paribus, the touchstone of correct translation from the Chinese.
[paragraph continues] Instead of
[paragraph continues] Dr Legge has
which is quite out of keeping with the context, though abuse of GodDr Legge generally tried to avoid the ineffable Nameis quite in keeping, as will be seen further on, with the ordinary Chinese attitude
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towards the Deity. This ode goes on to describe King Wên's birth, and then his marriage.
[paragraph continues] Then comes the birth of his son, King Wu, followed by the rebellion in which both father and son took part; and finally, the great battle in which, thirteen years after his father's death, King Wu overthrew the reigning dynasty, and mounted the throne as first suzerain under the feudal system of the House of Chow. "God is on your side," was the cry which rang in King Wu's ears; "have no doubts in your heart!"
There seems to have been an early chieftain of these Chow people, before their rise to power, who taught his tribesmen to make cave-dwellings and kiln-shaped huts; and who afterwards led them on the great trek by which they reached the beautiful and rich plain whereon, as the panegyric tells us, grew violets and the edible sowthistle in abundance. It was apparently an ideal spot; but before deciding to make it his final resting-place, the leader of the host had recourse, as usual, to divination.
[paragraph continues] We do not know for certain the process by which the omens were obtained from the tortoise-shell, 1 or
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from grain, which was also used for this purpose; it is easier perhaps to understand the use of the reeds. In a case of a young man suggesting elopement to a girl, the latter replies,
The tortoise-shell, when pierced and burnt in a particular way, seems to have developed certain shapes or signs which were read by the augurs; while the reeds, on being thrown down, arranged themselves in the form of one or more of the sixty-four diagrams, and the response was interpreted accordingly. Several good examples of this form of divination have been left on record; here is a specimen. One of the feudal princes was visited (B.C. 689) by an augur from the suzerain court of Chow, who carried with him the instrumental paraphernalia of his office, in the shape of the Canon of Changes and the necessary reeds. On being invited by the prince to foretell the fortunes of the latter's heir, the augur proceeded to throw down the reeds, in accordance with custom, and found that they arranged themselves on the ground in the form (1) of the diagram kuan (the literal meaning of which is "to see," and which is made up of two lines and one divided line over three divided lines), and (2) in the form of the diagram pei (literally "great," and made up of three lines over three divided lines). The augur then referred to the Canon of Changes, under
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the headings kuan and pei, and discovered from the interpretations given there that the boy would become ruler of his father's State, or, alternatively, of another State; also, that if he did not become ruler himself in either of the two cases just mentioned, then it was to be anticipated that at least one of his descendants would do so. The two diagrams were further analysed into their component parts, earth and sun, sky and wind. From the former pair it was gathered that the boy would have all the treasures hidden in mountains and be shone upon by the bright sun; in other words, rise to high position. Whereas the presence of wind in the second pairan essentially moving and unstable elementintroduced the possibility of his rise to power in another State than his own.
Sometimes, however, the augur was precluded by the very nature of the question from taking refuge in an ambiguous response. For instance, on one occasion an augur was consulted as to the sex of an unborn child. He divined by the tortoise-shell, and found that the child would be a boy and that his name would be Yu, "friend." He was right. A boy was born, who bore on the palm of his hand a mark, which on examination turned out to be the common character for "friend."
In another case, the advice of an augur, who had been called upon to predict the upshot of a campaign, was altogether set aside, with disastrous results to the commander, who thus ventured to disregard what was considered to be the voice of God.
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The following, too, is not without interest. In 642 B.C. five large stones fell from the sky, and six fish-hawks were seen to fly backwards. The reigning prince of the Sung State, where these events took place, inquired of an augur, who was visiting that State, what might be the meaning of these phenomena; and he was told that there would be during that year many deaths in the State of Lu; also that he himself would obtain, for a time, the hegemony of all the States. On leaving the presence, however, the augur said, "The prince had no business to ask me that question. Natural phenomena do not bring with them either good fortune or bad; these are brought about by men themselves. But I did not dare to affront the prince."
As to divination with grain, we are still more in doubt as to the actual process. The ode in which this method is mentioned refers to a time of political trouble from misgovernment, and records the words of one who advises caution and strict adherence to virtuous conduct:
Sir J. G. Frazer, in The Golden Bough, likens the course of human thought to a web woven of three different threadsthe black thread of magic,
p. 29
the red thread of religion, and the white thread of science, the term science standing here for those simple truths drawn from observation of nature, of which men in all ages have possessed a store. He says:
It does not appear, from the sources of information available to us, that magic, under which head we may include divination, preceded the early religious notions of the Chinese people, though of course this may be due either to the inadequacy of the sources or to inability to interpret them rightly; on the other hand, it may be asserted without fear of contradiction that the ultimate weakening of the religious tint in China was not due to the admixture of science, but to quite another cause, to which I shall hope to come in due time.
Of all the Panegyrics, perhaps the most interesting is that one which relates how the early rulers of the Chow people commended themselves to God by their righteous deeds in the administration of government,
p. 30
and how the divine favour ultimately raised King Wu to the leadership of the federated States.
[paragraph continues] This man was a vigorous chieftain who made clearances for the settlers and enabled them to defeat and scatter the wild tribes around them. The next chieftain was one of his younger sons.
[paragraph continues] He was the father of King Wênto call the latter by his posthumous title; for, as already stated, he never actually reigned, but like Genghis Khan and the three next Emperors of the Mongol dynasty, he was canonized by a filial descendant. We are now told that, as to King Wên, while ruler over the Chow people in their tribal days,
and that
So far, we are on conventional lines, but a new departure is taken in this ode when we are told that
p. 31
[paragraph continues] God actually held personal conversations with King Wên, addressing him as follows:
[paragraph continues] The first result of this injunction was that a mere display of force proved sufficient to win over an unfriendly and aggressive tribe, without recourse to actual hostilities and bloodshed. Then
[paragraph continues] Again God said to King Wên:
[paragraph continues] The narrative continues:
Here we have touches which to my mind are distinctly reminiscent of the God of the Old Testament,
p. 32
as seen leading on His chosen people to battle, stimulating their enthusiasm and so achieving victory, not necessarily, as the French cynic would have it, because on the side of the bigger battalions. But we are left entirely in the dark as to how and when and where King Wên received these communications from God; whether he saw Him in person, or whether, as in the case of Moses, he hid his face, afraid to look upon the divine glory.
10:1 This development was first pointed out by Mr L. C. Hopkins, I.S.O.
25:1 See La Divination par lEcaille de Tortue, by Professor E. Chavannes (Journal Asiatique, Janvier-Février, 1911).


text:
In her concurring opinion, Justice Hearn went out of her way to castigate Bishop Lawrence and the role he played as chief pastor of his Diocese — ecclesiastical matters which, as her colleagues pointed out, had no business being addressed in a secular judicial opinion. In doing so, she only advanced, and acted as a spokesperson in black robes for, the sectarian interests of the Episcopal Forum to which she still (presumably — the organization no longer publishes the names of its members) belongs. At the same time, she contradicted her own precept that South Carolina courts should stay out of Episcopal Church matters and defer to its "ecclesiastical determinations."
Further, according to the minutes, Justice Hearn's husband, George, was one of the duly designated delegates to the special convention of ECSC called in January 2013 by ECUSA's Presiding Bishop to replace Bishop Lawrence. That convention elected Charles G. vonRosenberg as Provisional Bishop of ECSC, who promptly brought suit against Bishop Lawrence in federal court and countersued in the State court action — eventually seeking the recovery of all the properties of each of the 36 separate parishes involved in that litigation. George Hearn also was a deputy to the first regular convention of ECSC held in March 2013.
One would think that Justice Hearn, given her membership in the organization that initiated the disciplinary proceedings against Bishop Lawrence, and given her husband's role in enabling the litigation now before her, might have considered recusing herself from the 2015 appeal by her own diocese (ECSC) and church (ECUSA) to her Court, which placed directly at issue the actions of Bishop Lawrence and his Diocese that removed them from ECUSA. But one would be wrong. She not only stayed on the case, but she displayed a disgraceful bias in her own church's favor during the oral arguments in September 2015.
Fast forward now to the current year. The appeal by Justice Hearn's church and diocese has been languishing for 15 months because the five justices have been unable to form a consensus on how to resolve it, and are still circulating draft opinions. At some point in the process (perhaps just a few months ago, or perhaps it was right after the oral argument in September 2015), it has become clear that there are two votes (Acting Justice Pleicones, and, naturally, Justice Hearn herself) to apply ECUSA's Dennis Canon full bore to the withdrawn parishes.

subset: commoncrawl


text:
Open "baker's rack" design enhances home's decor! This stylish and functional unit has cradles for ten wine bottles, a rack for ten stemmed glasses and three spacious shelves for storage or display.
Wood and metal. (Items on rack not included.) Assembly required. 24" x 16" x 68" high.
This product is not listed in the inventory.


text:
Man kills himself in South Hill parking lot as deputies approach
A 44-year-old man being investigated for allegedly molesting a young girl killed himself in a South Hill parking lot Tuesday as deputies approached his truck to check on him, according to the Pierce County Sheriff's Department.
The fatal shooting happened just after 6 a.m. in a parking lot at Meridian Avenue East and 162nd Street Court East.
"He was despondent because he was under a criminal investigation," sheriff's spokesman Ed Troyer said.
One of the man's friends or family members called 911 Tuesday morning to report that the man had called them and talked about suicide. The person requested deputies check on him.
Two deputies spotted the man's pickup truck in the parking lot and began walking up to speak with him.
"When they got close, they heard a round go off and break a window so deputies thought they were being shot at," Troyer said.
Each deputy fired a single round. One bullet hit the man, the Medical Examiner's Office determined.
"It turns out the guy shot himself," Troyer said.
The Medical Examiner's Office said the man died from the self-inflicted gunshot wound to the head. His death was ruled a suicide.
The man has not been charged with a crime. Details of the alleged child molestation were not immediately available.


text:
Fossil fish sport world's oldest six packs
Among the National CT-Lab Tomography Collection, housed at NCI, is the first visualisation of the world's oldest fossilised abdominal muscles.
These ancient abs belong to a fish that lived approximately 380 million years ago in what is now Western Australia.
"These fossils are enclosed in limestone, and are normally extracted using weak acid," explains Dr Gavin Young from ANU.
"Numerous beautiful skeletons of extinct fishes have been prepared using this method, but it was not realised that preserved soft tissues were being destroyed in the process."
The NCI VizLab team helped the researchers, led by Associate Professor Kate Trinajstic of Curtin University, to digitally recreate the fossil in 3D using scan data from the ANU micro-CT facility to see inside without damaging the specimen.
"We were stunned to find that our ancient fossil fishes had abs," said Associate Professor Trinajstic.
"Abdominal muscles were thought to be an invention of animals that first walked onto the land but this discovery shows that they appeared much earlier."


text: Love: Tai Zi (Jacky Cheung) is driving in his convertible sportscar at night while the sweetly innocuous score plays over. He's dressed slickly and with his sunglasses on at night. His eyes are taken with a poster of a model/dancer, Chen (Rosamund Kwan), inside of a storefront display. Tai Zi stops abruptly and gazes obsessively at the photo. He pulls his scoped magnum revolver from the inside of his jacket and fires a platinum bullet at the glass. It breaks, and he removes the poster to take it home.Love?: Tai Zi is raised by Bai Hu (Chan Yuen), a crime boss. Bai Hu has a poor heart and is a paraplegic yet is full of emotion. He puts young Tai Zi on his knee to tell him the story of his mother who is no longer around--Quing Lung (Wai-man Chan) took care of her. Bai Hu cages a mouse and forces his son to pour boiling water upon it. Later, Tai Zi, now a young man, walks in upon his father who is being pleasured by a kneeling woman. Bai Hu tells Tai Zi to take the woman's body yet never take anything else from her. In La Femme Nikita fashion, Bai Hu after a fancy dinner meal tells Tai Zi to kill one of the patrons (a henchman of his rival). Reluctantly, Tai Zi complies and is haunted by the incident in his dreams. Bai Hu rolls into his bedroom with a final birthday gift--a cake which opens to reveal Jing Jing (Carina Lau) who becomes Tai Zi's literal gift. Jing Jing becomes Tai Zi's devoted lover and accomplice: Tai Zi's the top killer and Quing Long is back in town. Long is Tai Zi's next target, yet beautiful Chen becomes Tai Zi's biggest obsession.John Woo left an indelible mark on Hong Kong cinema with A Better Tomorrow (1986) up to his Hard Boiled (1992) before leaving for Hollywood. Not only did Woo's cinema create a legacy but it also created a market where Taylor Wong and Herman Yau's No More Love No More Death (1993) is undeniably spawned. No More Love No More Death is a sociopath of a film: utterly charming, mimicking Woo's soft light with occasionally slow-motion shots, stickily-sweet music score, and lots of sunglasses, raincoats, big guns, and languid posing; yet there is a complete undercurrent of sick and twisted behavior and happenings. Woo's "balletic operatic gunplay" films were certainly romantic: lots of bullets spent and lots of blood spilled while characters frequently fell in love and poured over in emotion. Woo never reached the heights of schism: his HK gunplay films were always sentimental. Wong and Yau's film goes for Woo romanticism in execution (by adopting many a motif from all of his films), yet the end result of No More Love No More Death is a Woo-inspired film, unchecked and unhinged.Lau's Jing Jing, objectively, should be resentful: people should not be given as "gifts" to others, and her character would be quite justified if she began to show some rebellion. This is not the case, however, as No More Love wants to keep its Woo romanticism at all costs. Jing Jing does become resentful, but her resentment stems from Tai Zi's love for Chen and Tai Zi's total absence of romantic love towards her. Her unrequited love fuels her loyalty towards Tai Zi towards the film's violent and would-be tragic ending. Kwan's Miss Chen is free to fall in love with whomever she desires; however, when a scoped magnum with platinum bullets is pointed in her face, one would intuitively think that its holder is probably not a suitable candidate for a relationship. Miss Chen is willing to look past this behavior with Tai Zi and uncover the real person deep down inside of him. Finally, this jewel of a character, Tai Zi, has a fondness for a "lonely heart" radio program where lovers write into the show. Their letters are read aloud by the DJ and their stories are heartbreaking about lost love. Tai Zi actually writes a letter to this show, and its substance is jaw-dropping. No More Love No More Death is filled with characters with some serious personality disorders. The overwhelming desire by Wong and Yau to inject the film with romanticism to cash in on the immediate market made by John Woo's cinema failed to capture the sentimentalism of his successes. It is almost as if the more romantic Wong and Yau attempted to make the film, then the more disturbing it became. It is doubtful that this was intentional, but No More Love is undeniably compelling. There is such a grandeur to its excesses and incredulous beauty. Cheung, Kwan, and especially Lau (three of Hong Kong's biggest actors) deserve a lot of praise: like their characters, these actors believe in their performances and execute accordingly. The effective performances only enhance the disturbing nature of the film: like sociopaths, truly believing in their delusional behavior gives the film an energy and a resonance yet reinforcing how dysfunctional the whole proceedings are. Not to forget to mention that the majority of No More Love's characters are violent people: the only irony, here, is in watching it and being grateful these folks only exist in cinema. What a phenomenal train wreck. God bless Wong and Yau.


text: Share An exhibition of Contemporary Sculpture and Anti Ceramics by Award winning artist Patrick Colhoun. 'What Holds You Together?' is the artist's second solo London exhibition and is a marked departure from the work of the 2015 'Solitary' exhibitions in Belfast, Dublin and London. This exhibition, and hence the title, is borne largely from the artist's observation that most people need something to help cope with everyday life and function within society. That something could be family, religion, alcohol, drugs, the family dog, or other iniquities. This new body of work is based largely around the desire of the artist to return to working with abstract forms. The artist also draws from previous work in terms of the material and methods used for fixing the pieces together. The simple abstract aesthetic of the ceramic tablet forms, allied with the various fixing methods leads to the simple question, What Holds You Together? Patrick Colhoun was born in Belfast in 1968, largely self-taught, Colhoun is already collected & exhibited internationally. All works are available for sale, for enquiries or to view a pdf of the work prior to the private view, please contact the Gallery


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Wuxia: A Question of Balance
The qi of springtime is on the move up here in the mountains around the Dragon Gate Inn. Stand anywhere on the ground, especially in your bare feet, and you can feel the earth's urge to grow flow through you. It's a great time to be doing taichi outside – energy is everywhere!
I've been to the movies and had a great time watching Iron Man ride his energy to a great height - way above all those other "super heroes." There might have been some qi involved, but to my eyes, it was mostly the energy of good characterization – the critics are right on, Robert Downey Jr. IS Iron Man, great job! If I could afford it, I would have turned around and gone right back in and seen it again. I'll contain myself till the DVD is released – definitely one I'll add to my collection.
So once again, good characters and good storytelling trumps a lot of money spent on special effects. Don't get me wrong, the special effects were fantastic, but it was
But is it "wuxia"? Look at it: wu for martial, certainly. And xia for chivalry – however you define it, Tony Stark's character arc attains it once he realizes how naïve he's been about his weapons industry. Good stuff! This is not mindless gunfire and explosions, not an excessive emphasis on the martial side – there is a balance here and that, for me makes the best kind of wuxia.
Once upon at time, even East Asian wuxia had this balance. It wasn't just revenge driven martial arts. I still return to the altar of Seven Samurai to be reminded of what heights this genre can attain. And apparently even Western movie makers can still reach that level. Mark Pollard (www.kungfucinema.com) has a great review of the David Mamet movie Redbelt. I haven't seen this one, yet, but Mark writes,
REDBELT is the American FEARLESS, THROWDOWN, and TWILIGHT SAMURAI all rolled into one. It is the American martial arts movie that finally hits the mark dead center in action and philosophy and at the right time and place. For anyone with an interest in a great dramatic story, MMA [mixed martial arts] fighting or any martial arts regardless of technique, this is a must-see film.
As for your humble Innkeeper's projects, I've got my fingers crossed for the possible publication of a murder mystery I wrote a number of years ago. Naturally, it's set in
At the same time, there is a long, long, on going project – a trilogy sent in my beloved Tang dynasty. First volume is complete with the second volume in progress – slow progress, I'm too distracted with all this other stuff! But this trilogy is epic stuff that will take the reader the length and breadth of 7th century
There's more going on, but let's have some sense of balance here! Enough, for now!
The Innkeeper


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I make my home on the Eastern End of Long island on the North Fork. I have been a Triathlon coach for over 7 years now and I have loved every step of my journey. I coach Ironman athletes, beginners, elites, and age groupers. This is my favorite thing to do!
Triathlon Coaching on the Eastern End of Long Island is amazing as we have such great areas for training.
We can swim ocean, lake or pool. On the East End of Long Island, we have the Brookhaven Pool in Mastic and the East Hampton YMCA. A bit further west on Long Island we have the SCCC at Brentwood, the Patchogue YMCA and the Holtsville YMCA. So many choices not to mention the open water!! From Sunken Meadow to Nassau Point – so many choices!!
Biking on Long Island, we can choose flat long roads, steep short climbs or long gradual climbs. We have it all as well as wind in a lot of locations.
Running – well we have so many tracks available at local high schools, great road ways along beaches and some beautiful parks there is not enough time to run them all.
The pages on this site will be dedicated to runners, triathletes and anyone else out there who wants to vent about their events. It is for athletes who are beginning, advanced or pro. If you have advice, I'd love to hear it. Bring it on!!
We are now proudly sponsored by Xterra Wetsuits and they have graciously given a discount code that we can use. CO-TCV. I hope you enjoy their products as much as I do!! So come on, grab one and jump in!


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Fridays Offers Guests Appetizer and Drink Specials ALL DAY, EVERY DAY
TGI Fridays Throws Away Happy Hour Restrictions TGI Fridays announces that happy hour, which the brand popularized 50 years ago, is officially dead. Why? Because dictating a specific time for people to get together for drinks is an outdated idea. Instead, Fridays is breaking the barriers by introducing a new line up of food and drink features all day, every day with the launch of Happy Every Hour.
Happy Every Hour removes two barriers of having a good time – not enough time and too little money. Starting this week, guests can enjoy new appetizers and drinks including Bacon Wrapped Stuffed Jalapenos, Jack Sliders and Boneless Wings in six new flavors – Srirarcha, Memphis BBQ, Miso, PB&J, Cider Glaze and Ghost Pepper (yes, it's that hot). Fridays is also introducing new handcrafted cocktails with fresh ingredients, like the Ultimate Blueberry Pom Long Island Tea or Blood Orange Cooler, prepared by the best bartenders in the business. All appetizers in the promotion are only $5 with the adult beverages ranging from $3-5, all day, every day.
And of course, guests can still enjoy their favorite appetizers with Happy Every Hour, like Fridays popular Mozzarella Sticks, Spinach Florentine Flatbread and Boneless Wings in both Buffalo and Garlic Parmesan flavors – as well as scratch made cocktails and select draft beers.
T.G.I. Friday's offers a unique, casual experience delivering on its brand promise of "In Here it's ALWAYS Friday" melding authentic and imaginative American food, exciting and innovative drinks and a one of a kind service experience to provide liberation from the everyday — turning any day into a FRIDAY! This site will provide you with restaurant news, promotions, copycat recipes and video cooking demonstrations.
TGI Fridays Throws Away Happy Hour Restrictions
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text:
Janet Jackson left her fans high and dry and they're pissed about not getting concert refunds … and one of 'em is filing a class action lawsuit to get the money.
Tiana Adams filed the suit blasting Live Nation for the fact Janet's fans haven't seen a dime … even though she's postponed the Unbreakable World Tour at least 3 times.
In docs, Adams says Live Nation's trying to get away without issuing refunds by repeatedly treating the tour as "rescheduled" and not "cancelled." Janet's yet to pin down a date she'll get back on the road, except to say it will be sometime in 2017.
As we reported … Janet announced back in April 2016 she was putting her tour on hold — on doctor's orders — to make a baby. Fans are fed up and just want their money back. We reached out to Live Nation, so far no word back.
Janet is not being sued. How could they? Look at that kid!
Source: Celebrity


text:
A source close to the game's development confirmed to IGN this morning the title is still planned for release, though no expected release date or publisher was named.We're going to have to sit tight to see which publisher has the wherewithal to pick up the title, but given the public's reaction to the project when it was announced last year, it's likely that Atomic Games will cop more flak as the game surfaces in the mainstream press.
"I can promise you that game is still coming out and it is finished," the source said.
Six Days in Fallujah got off to a rocky start last April when then publisher Konami dropped the title just weeks after revealing it to the press. Our source said Konami was "too scared" to publish the title after the negative reaction the title garnered.
Who's gonna pick it up?
Bryn says: It's always tricky to tackle a subject that's still very raw in the eyes of the world. But as Gerald's preview from last year states, "controversy often surrounds the most interesting stories."
Everyone's entitled to their own opinions about these kinds of games, but when did it become okay for this industry to churn out an endless stream of World War II shooters? How long do we need to wait before more recent military scenarios become acceptable fodder for digital entertainment?


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Amber Moore had an affair with her high school friend and noteworthy musician, Raymond.
The Bold and the Beautiful has always been filled with passion, fashion, and tons of drama—from business feuds to wild love affairs. While many moments will go down in history for being over-the-top entertaining, there are some storylines that completely blew us away.
Read on for 10 of the most jaw-dropping moments from B&B!
Watch The Bold and the Beautiful weekdays on CBS and CBS all Access.


text:
Manuals Categories
1976 johnson 25 HP service manual
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- 40604
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ST Engineering Launches LMV Dauntless for Singapore Navy
by ANZDD on 22-Aug-2018
ST Engineering's Marine sector rolled out the seventh Littoral Mission Vessel (LMV) named Dauntless which was built for the Republic of Singapore Navy (RSN).
It is the seventh LMV built by the firm for the Navy since 2013 to replace Fearless-class Patrol Vessels.
"We are committed to continue the good progress we have made thus far, and look forward to completing the programme with the last and final LMV," ST Engineering's Marine sector president Ng Sing Chan said.
In a press release, the Ministry of Defence (MINDEF) said the launch of Dauntless was a "significant milestone in the RSN's continued transformation to keep Singapore's waters safe".
The LMV programme is progressing well, said MINDEF.
The official launching ceremony at ST Engineering's Benoi Yard was officiated by Heng Swee Keat, Minister for Finance whilst his wife, Heng Hwee Nee, acted as the lady sponsor who named and launched the vessel in accordance with naval traditions.
Speaking at the launching ceremony, Heng said that the LMV's name reflects the RSN's "determined spirit to overcome all adversity without fear", and that the name also captures the attributes of Singapore's founding generation.
"The Dauntless spirit will continue to guide the RSN in innovating and constantly improving itself to safeguard Singapore," he said.
Launched in 2013, The LMV is set to replace the RSN's current fleet of Fearless-class Patrol Vessels which were also built by ST Engineering in the 1990s. The new LMVs are 2.5 times larger and equipped with better seakeeping capabilities to operate in higher sea state conditions.
Source: Global Business Press


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"Welcome to the School of Science and Engineering. We have two undergraduate programs in this school, the Bachelor of Science in Electronics and Telecommunication Engineering (ETE) and the Bachelor of Science in Computer Science and Engineering (CSE). We are soon to open a BSc in Electrical and Electronic Engineering (EEE) in Fall 2016. Our programs are integrated into the wider liberal arts curriculum of the university, which is a broad-based education that we believe will make better thinkers, as well as better scientists. We wish to produce competent professionals, who will possess excellent skills to develop and implement their knowledge in their respective fields; and who will graduate with the proficiency to complete successfully anywhere in the world."
– Prof. H.M. Jahirul Haque PhD, Vice Chancellor & Dean, School of Science and Engineering


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Home » Chicago, IL restaurants
Capri Pizza
Features: Pizza
See similar restaurants in Chicago, Illinois: Pizza
Features: Pizza
See similar restaurants in Chicago, Illinois: Pizza
See other types of restaurants & cuisines in Chicago, including area Al fresco (outdoor) dining and African.
In nearby Chicago, take a look at a number of other restaurants, including T's and Sunny Submarine.
Don't forget to check out the many restaurants located in and around Loop (North), IL and West Loop & Greektown, IL.
Stetson's Chop House and Bar · Lucca's Restaurant · Shaw's Crab House · RL · 676 Restaurant & Bar · A Tavola · Blue Water Grill · Brazzaz · Carnivale · Chez Joel · Custom House · Dragonfly Mandarin · Follia · Frontera Grill & Topolobampo · Fundajo Grill · Genesee Depot · Great Street Restaurant · Improv Kitchen · Lucia Gourmet Italian · NiX Restaurant · Osteria Via Stato · Riccardo Trattoria · Ristorante We · Saloon Steakhouse · Shark Bar


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I am a web developer and I run a personal DNS server (linux, bind) within Virtualbox on IP 192.168.0.3 to test web sites.
I have configured a test domain
www.olympias.dom within bind and I have configured a virtual host in Apache for the same.
When I test the DNS configuration for
www.olympias.dom using nslookup on the host machine (Windows 7), I get the expected result:
C:\Users\user>nslookup www.olympias.dom Server: UnKnown Address: 192.168.0.3
Name: olympias.dom Address: 192.168.0.3 Aliases: www.olympias.dom
However, I cannot reach the address in my browser (Chrome) and when I ping it I receive the following error:
C:\Users\user>ping www.olympias.dom Ping request could not find host www.olympias.dom. Please check the name and try again.
Everything works as expected if I configure the domain using the Windows hosts file but I want it to work via the DNS server. This setup (Vbox=DNS/Apache) worked properly when I used Windows XP but it is not working in Windows 7 Home Premium.
What is wrong? Any help?


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Natrol Melatonin 5 MgReviewing: Natrol Melatonin | Rating:
I have 2 sons who have ADD and ADHD. The medications that they have to take to control these conditions are actually stimulants so sometimes bedtime can be challenging for them and me.
My pediatrician recommended trying Melatonin which is the natural chemical that our brains create after going to bed in a dark room to help us go to sleep. In my son's cases, they don't like the dark and they don't like going to bed and they probably still have residuals of their medications in their systems which all work against them and me in my desire to get those boys to sleep at night.
It claims to "Help establish normal sleep patterns" and to "Alleviate occasional sleeplessness" and to be "100% Vegetarian" It contains 63 mg of Calcium along with the 5 mg of Melatonin so they are also getting a little extra calcium and at their ages and stages of development that is a good thing.
I give them each 2 of the 5 mg tablets right before tucking them in for the night and I really feel that it helps make our bedtime routine faster and easier than it would be without the supplements. And it is natural rather than chemical and non addictive which is a very, very good thing!


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Not everyone is pleased with the impact Bayfest has on local businesses.
At a city commission meeting Oct. 26, Anna Maria Commissioner Brian Seymour raised concerns about instructions to private security officers and how the annual Bayfest event impacts businesses on Pine Avenue.
Bayfest, presented by the Anna Maria Island Chamber of Commerce, took place Oct. 21 on Pine Avenue. Parts of the street were closed for the duration of the festival and vendors, including beverage sales, lined the street.
Seymour said security officers hired this year by the chamber discouraged people from entering businesses on Pine Avenue or bringing merchandise outdoors to the street from those stores.
Specifically, Seymour had issues when customers who purchased alcohol at his store, Anna Maria General Store, were directed by officers to drink the alcohol on the store property before returning to the festival.
Seymour said the store has a license to sell alcohol "to go" and the license prohibits him from allowing customers to drink on the premises.
"What they were telling my customers could cost me my license," Seymour said. "I had a real problem with that."
He also said he had an issue with the fact the event appeared to discourage attendees from visiting his store because he was not part of the festival.
Seymour added that for last year's Bayfest, he closed his store early due to loss of business resulting from the festival, adding that an intoxicated festival attendee attempted to take him on in a fist fight.
Permit requirements for Bayfest stipulate that alcohol from outside the event may not be brought into the event, while alcohol purchased at the event must be consumed within the event boundaries.
Security officers may be required for events if Sgt. Russell Schnering, head of the Anna Maria substation, determines there is a need, but permit holders currently have the option to hire MCSO or private security.
The commissioner asked Mayor Dan Murphy to limit security for the event to the city's Manatee County sheriff's patrol deputies.
Murphy said Nov. 9 he planned to arrange a meeting between himself, Seymour, Schnering and Deb Wing, president of the chamber to discuss the events at Bayfest.
Murphy also said the city would rely on MCSO for future events.
But Wing disputes the narrative Seymour shared about Bayfest.
"Nearly every word that Seymour said was untrue and lies," she wrote in an email Nov. 10.
Wing said Seymour had his employees contact the chamber on his behalf and they did not convey his claims.
In addition, she said, she visited his establishment during Bayfest "as an issue was unfolding" in order to address the situation and set the rules.


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Magnetic Pencil
This is a blogpost about how to make your own magnetic pencil.
The pencil I use for music is always magnetic adhered to the music stand. When the stand is folded I put the pencil on the inner side, to ensure that it doesn't get caught in other equipment.
The pencil can be put anywhere on metal, like the small pieces of the music stand. Another pencil I use to adhere to the fridge, next to my grocery list.
- a pencil
- a small magnet
- a knife (utility knife, or a kitchen knife)
- super glue
Magnet and pencil
To determine the size of the magnet: use what you have and look for the smallest magnet.
To determine what pencil is best to use: I liked the angular and six sided pencil best, because with the round pencil the magnet will not fall nice into the cut away part.
I tried all the small magnets. I had to see which one would fall in the pencil nicely and not stick out.
These magnets were to big for this pencil.
And this one was a perfect fit.
Cutting the pencil
Before cutting the pencil it is best to determine where to cut. It is better to put the magnet to the back side of the pencil. This way the tip of the pencil can be free, and you can use the pencil longer and sharpen it without problems.
I marked the place to cut the pencil first. You can mark it with two drawn lines, or with the knife.
After setting the marks, you can cut out the piece. It is best to cut in a 90 degree angle.
Make the cut deep enough so the magnet will sink into the pencil, but shallow enough so the magnet will stick out on the top. That way only the magnet will touch the surface of the metal ( the fridge or music stand).
Glue the magnet
I glued the magnet in place with a big drop of super glue.
You'll have to work quick, because the glue will be dry in seconds. Place the magnet in the middle of the hole and let it sit for a while.
After the glue is dry, the magnet is securely adhered to the pencil and will not fall off.
It is ready to be used!


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Stay at Miami's newest airport deluxe hotel, BEST WESTERN PREMIER Miami International Airport Hotel & Suites located just two miles south from the MIA airport and the city's most celebrated shops, attractions and restaurants. Centrally located and accessible within minutes, including the beautiful city of Coral Gables, Coconut Grove, University of Miami, downtown Miami, the beaches and major corporations, this is the perfect hotel for both business and leisure travelers.With easy access to the Port of Miami, this brand new, upscale hotel features 144 magnificently contemporary furnished rooms and suites giving you comfort and style. Delivering a new concept of amenities, our guest rooms offer 42" flat-panel LCD HD television, microwave and refrigerator. This 100% smoke-free full-service hotel offers complimentary airport transportation to/from MIA airport, hot buffet breakfast and Wi-Fi. Guests may also enjoy from our full bar and restaurant, outdoor swimming pool, top of the line fitness center and business center. For those looking to host a meeting, the BEST WESTERN PREMIER Miami International Airport Hotel & Suites is fully equipped for your business needs offering in-house catering.Plan your next trip and discover the perfect set of amenities that will give you superior customer service and convenience to all your needs. Make a reservation today!
Facebook: https://www.facebook.com/BudgetAir.ie
Twitter: https://twitter.com/Budget_Air_IE
Google+: https://plus.google.com/106486846330038081770/posts


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Fugazi was a great band that put out some great records. I still listen to 13 Songs and Repeater a couple times a year and I still love them.
The band could play great live shows, too, though it seemed like they never had fun doing it. They'd play a killer punk song that would get the crowd going, then singer Ian MacKaye would stop and tell everyone not to stage-dive or mosh. Then they'd play another killer song and people would start getting riled up, then MacKaye would stop and tell people to cool out again. Repeat(er).
The band had some kind of rule, or at least a goal, of never charging more than $5 or $6 for its shows. It also was big on being anti-corporate rock and anti-establishment. So I thought it was kind of funny that the tickets for this show carried a service charge that pushed the $6 face value up to about $15, and that the tickets list Bud Light as a sponsor. Oh well, at least they tried.


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Photo by Glynnis Jones/Shutterstock
The U.S. Navy could soon be welding more than ships. The Navy Clothing and Textile Research Facility, together with Rhode Island-based firm Propel, is testing a new method of garment assembly that doesn't require stitches. Welded seams, created when two pieces of fabric are fused together by sound waves, could even help return manufacturing jobs to American soil. Another plus? A single welded seam could save time and money by replacing several stitch types, not to mention the phalanx of sewing machines each one requires.
Photo by Shutterstock
Propel was tasked with figuring out how to one of the Navy's most costly and complex garments—the parka—without stitches. Using a federal grant, the company has been testing ultrasonic welding and other bonding techniques this past year.
Welded seams have the benefit of being lightweight, flexible, and waterproof, according to Propel president Clare King, who consulted with Patagonia and The North Face, both of which have dabbled with the technology.
RELATED | U.S. Army Developing 3D-Printed Garments, Gear for Soldiers
Although both clothiers currently make their welded-seam products overseas, the military is required by law to produce its uniforms in the United States.
It's too early to say if Navy sailors will be wearing welded clothes in the field, but Cleveland Heath, technical program manager at the Navy's research facility, told the Associated Press that it's important to seek out innovations that could save taxpayer dollars.
"We're encouraged by the prospects of introducing a welded-seamed garment to the Navy and potentially offering this technology to other military services, with the added benefit of fortifying the U.S. industrial base," he added.


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BLACKBERRY SMOKE have announced a UK tour for March 2017 in support of their forthcoming fifth studio album, 'Like an Arrow', which is set for release on 14th October via Earache.
BLACKBERRY SMOKE's frontman/guitarist Charlie Starr is looking forward to the UK run, stating: "We always love to bring new music to crowds who really appreciate it! Some of our favourite moments on stage have come from touring all over Europe and we can't wait to share 'Like an Arrow' with our friends and fans over there. It is a great mix of what we love to do best."
'Like an Arrow' follows BLACKBERRY SMOKE's hugely successful 2015 album, 'Holding All the Roses', which took the top spot on both the UK Rock Chart and the US Country Chart. The release features 12 new tracks and includes a guest appearance from THE ALLMAN BROTHERS BAND's very own Gregg Allman. Check out the album's lead track, "Waiting for the Thunder", at http://youtu.be/Y4HB-eVbmcc
UK dates rack up as follows:
Mar. 27 - Oxford, UK - O2 Academy
Mar. 28 - London, UK - Roundhouse
Mar. 29 - Norwich, UK - UEA
Mar. 31 - Manchester, UK - Academy
Apr. 01 - Dublin, Ireland - Olympia Theatre
Apr. 03 - Glasgow, UK - Barrowlands
Apr. 04 - Newcastle, UK - O2 Academy
Apr. 06 - Bristol, UK - O2 Academy
Apr. 07 - Birmingham, UK - O2 Academy
Apr. 08 - Portsmouth, UK - Pyramids Centre
View the tour flyer at http://bit.ly/2dDIemw
Tickets plus a pre-ordered copy of 'Like an Arrow' are available in a special pre-sale bundle from Planet Rock's ticket line from 9:00am on Wednesday, 5th October at http://www.ticketmaster.co.uk/promo/4mrbnv?brand=uk_planetrocktickets. Tickets go on general sale at 9:00am on Friday, 7th October over at http://www.livenation.co.uk/artist/blackberry-smoke-tickets, with Dublin tickets available from http://www.ticketmaster.ie/venueartist/198239/1043636.
You can pre-order 'Like an Arrow' now on limited edition signed CD and coloured vinyl, as well as regular CD, vinyl, and various merch bundles at http://www.earache.com/likeanarrow.
Get more BLACKBERRY SMOKE news and info:
Official site - http://www.blackberrysmoke.com
Facebook - http://www.facebook.com/blackberrysmoke
Twitter - http://twitter.com/blackberrysmoke
E-mail: firstname.lastname@example.com


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The SkillSource Career Services Center at the Manassas Campus of Northern Virginia Community College was officially launched Nov. 13. The Center is open to the community 9 a.m. to 6 p.m. Tuesdays through Thursdays, and Mondays and Fridays by appointment. Contact Derrick Washington at firstname.lastname@example.com for available services which include resume and interview assistance, career and skills training assessments, and job search and placement help.
Northern Virginia Community College is the largest institution of higher education in the Commonwealth of Virginia and one of America's largest community colleges. NOVA enrolls more than 75,000 students at its six campuses in Alexandria, Annandale, Loudoun, Manassas, Springfield and Woodbridge, and through the Extended Learning Institute. For more information about NOVA and its programs or services, call 703-323-3000 or visit the College's Web site, www.nvcc.edu.


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|Tweet DairyLive Anywhere Login Español - Spanish
Meet Titus Ndegwa
We are pleased to welcome Titus Ndegwa as a new reseller of DairyLive. His territory is Africa. He is located in Nairobi, Kenya.
Titus' company is JT AGRIBIZ LTD, which is incorporated in Kenya. If you are in Africa, contact Titus to learn more about DairyLive or to purchase a license.
Titus is a graduate of Jomo Kenyatta University of Agriculture and Technology. He has a passion for dairy farming and is interested in seeing the dairy industry in Africa become more modern by adopting herd management techniques and tools such as DairyLive.
His phone number is (+254) 720 347 625 and his e-mail is email@example.com. His Skype ID is titus.ndegwa.
Recently Titus was interviewed by a television station in Kenya. You can watch the interview by clicking on the image below.
Home - Features - Screenshots - Videos - Support - Trial - Purchase - FAQ - Privacy Policy - Back to top
|Copyright © 1999-2019 Living Software, Inc. | 800.642.5808 | New Richmond, WI | Contact Us


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- Can you legally use cloud computing in a law-firm environment?
- What are best practices if you use cloud computing?
Cloud computing, where your data and software are stored on servers owned and maintained by a third party, once an unfamiliar and foreign concept, is becoming increasingly commonplace. As a result, lawyers are seeking to take advantage of the many benefits of using cloud computing services in their law practices, including cost savings, flexibility, and agility.
Of course, many ethical issues arise when lawyers seek to store confidential client data on servers to which third parties have access. It's not surprising, then, that over the last few years a number of ethics committees have wrestled with the ethical issues presented when lawyers seek to use cloud computing in their law practices. Those committees have released the following opinions: North Carolina State Bar Council 2011 Formal Ethics Opinion 6, Massachusetts Bar Association Ethics Opinion 12-03, Oregon State Bar Formal Opinion No. 2011-188, Professional Ethics Committee of the Florida Bar Op. 10-2 (2011), New York State Bar Association's Committee on Professional Ethics Op. 842 (2010), Pennsylvania Bar Association Ethics Opinion No. 2010-060 (2010), and Iowa Committee on Practice Ethics and Guidelines Ethics Opinion 11-01 (2011).
Thus far, US ethics commissions have determined that it is ethical for lawyers to use cloud computing, with most concluding that lawyers must take reasonable steps to ensure that their law firm's confidential data is protected from unauthorized third party access.
The Iowa opinion, Ethics Opinion 11-01, handed down in September 2011, is illustrative and offers a well-balanced and thorough analysis of a lawyer's ethical obligations when using cloud computing platforms to store confidential client data. In it, the committee concludes:
(A lawyer) must take reasonable precautions to prevent the information from coming into the hands of unintended recipients. This duty, however, does not require that the lawyer use special security measures if the method of communication affords a reasonable expectation of privacy. Special circumstances, however, may warrant special precautions. Factors to be considered in determining the reasonableness of the lawyer's expectation of confidentiality include the sensitivity of the information and the extent to which the privacy of the communication is protected by law or by a confidentiality agreement.
The Committee also provided a detailed and thorough list of suggested questions that lawyers should ask all technology vendors, not just cloud computing providers. The questions focus on assisting lawyers in assessing the accessibility and security of their data stored in the cloud:
- Will I have unrestricted access to the stored data?
- Have I stored the data elsewhere so that if access to my data is denied I can acquire the data via another source?
- Have I performed due diligence regarding the company that will be storing my data?
- Is it a solid company with a good operating record, and is its service recommended by others in the field?
- In which country and state is it located, and where does it do business?
- Does its end user's licensing agreement (EULA) contain legal restrictions regarding its responsibility or liability, choice of law or forum, or limitation on damages?
- Likewise, does its EULA grant it proprietary or user rights over my data?
- What is the cost of the service, how is it paid, and what happens in the event of nonpayment?
- In the event of a financial default, will I lose access to the data, does it become the property of the SaaS company, or is the data destroyed?
- How do I terminate the relationship with the SaaS company?
- What type of notice does the EULA require?
- How do I retrieve my data, and does the SaaS company retain copies?
- Are passwords required to access the program that contains my data?
- Who has access to the passwords?
- Will the public have access to my data?
- If I allow nonclients access to a portion of the data, will they have access to other data that I want protected?
- Recognizing that some data will require a higher degree of protection than other data, will I have the ability to encrypt certain data using higher level encryption tools of my choosing?
The state bar associations aren't alone in their efforts to address the ethical implications of lawyers using cloud computing services. In fact, the American Bar Association recently addressed the ethics of cloud computing during its Annual Meeting in early August 2012. The ABA House of Delegates approved resolutions that incorporated updates to the Model Rules of Professional Conduct relating to cloud computing.
First, Model Rule 1.6, which addresses lawyers' duties when dealing with confidential information, was amended to include a newly added subdivision (c), which requires lawyers to "make reasonable efforts to prevent the inadvertent or unauthorized disclosure of, or unauthorized access to, information relating to the representation of a client." The commentary to this new subdivision sets forth suggested factors to be considered when assessing the risks of unintended disclosure of confidential information, including
the sensitivity of the information, the likelihood of disclosure if additional safeguards are not employed, the cost of employing additional safeguards, the difficulty of implementing the safeguards, and the extent to which the safeguards adversely affect the lawyer's ability to represent clients (e.g., by making a device or important piece of software excessively difficult to use).
The commentary to Model Rule 5.3, which addresses lawyers' responsibilities when using nonlawyer assistance, was also amended. The commentary suggests that when lawyers use third-party nonlawyer providers, such as cloud computing services,
a lawyer must make reasonable efforts to ensure that the services are provided in a manner that is compatible with the lawyer's professional obligations. The extent of this obligation will depend upon the circumstances, including the education, experience and reputation of the nonlawyer; the nature of the services involved; the terms of any arrangements concerning the protection of client information; and the legal and ethical environments of the jurisdictions in which the services will be performed, particularly with regard to confidentiality.
In other words, both the ABA and the state ethics committees that have addressed the ethics of cloud computing use by lawyers thus far have given cloud computing their blessing. Lawyers can ethically use cloud computing products in their law practices. But before doing so, it is imperative that they fully assess their ethical obligations and exercise due diligence in vetting their cloud computing provider of choice.
For a full list of the ethics opinions from the various jurisdictions, you can refer to an online chart recently published by the ABA. This handy chart compares and contrasts the different holdings and can be found here.


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Do you have old photos of Cedar Key Festivals or City Commissioners?
The Cedar Key Historic Society would like to scan them into their archives for future reference or will accept them as donations for their resource files.
Contact the Museum at 352-543-5549 to share any items.
If you currently subscribe or have subscribed in the past to the Cedar Key Beacon, then simply find your account number on your mailing label and enter it below.
Click the question mark below to see where your account ID appears on your mailing label.
|ZIP Code:


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Posted by on June 21, 2012 in Blog
Is there a double standard in the response to anti-Semitism against Arab Americans compared with the response to anti-Semitism directed against American Jews? Because the question seems too controversial for most in the mainstream to want to touch, Ralph Nader's "Debating Taboos" debate series is taking it on.
This Thursday, AAI President Jim Zogby will join renowned Arab American author and professor Jack Shaheen to debate the question with Josef Olmert, adjunct professor at the University of South Carolina, and Kenneth Marcus of the Brandeis Center for Human Rights. The debate will be moderated by Patrick Sloyan, former Newsday reporter and winner of the Pulitzer Prize for Journalism.
Are you in DC and want to attend the debate? Go to Busboys and Poets at 2021 14th Street, NW this Thursday at noon.


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Stage 1
Legal consultation
Selection of a surrogate mother
Her examination
Her treatment (if necessary)
Transfer to/from airport future parents
Accommodation in the hotel future parents
Examination of the future parents
In vitro fertilization (single stimulation of egg donor + 2 embryo transfer of a surrogate mother)
Medication for biological mother
Translation services
Transportation inside Ukraine
Medication for a surrogate mother
Monitoring of pregnancy up to hCG analysis (twice) and the first ultrasonography (on the 21st day after embryo transfer)
Stage 2
Individual monitoring of pregnancy in clinics (visit and/or ultrasonography every 2 weeks)
Rent of an apartment for a surrogate mother with everything necessary for living
Organization of interaction with medical establishments (pregnancy monitoring, emergency, etc.)
Scheduled testing and examination
Medication support, vitamins prescribed by a therapist
Psychological support for a surrogate mother
24/7 assistance in case of necessity
Informing a client about pregnancy
Monthly benefit to a surrogate mother (paid directly to a surrogate mother)
Payment for clothes for pregnant: outerwear and casual clothes, seasonal shoes, bandages, special cosmetics, underwear.
Personal assistant (accompany to the hospital, any household assistance, shopping, etc.)
Stage 3
Choice of a hospital and a doctor
Preparing for childbirth
Rent of an apartment in the city of childbirth
Medications according to doctors' recommendations
Routine handling and procedures for a surrogate mother and a baby
Compensation of a surrogate mother
Registration of a birth certificate
A standard package of legal documents for submission to the consulate


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#1 for 10-year investment performance1
Our Income account won Money magazine's Pension Fund Manager for 2019.3
Getting closer to retirement means getting closer to doing the things you love.
You might want to work fewer hours so you can travel, spend more time with the grandchildren, or simply take life a little easier. A transition to retirement strategy (TTR) can help make things run smoothly.
A TTR means you can transfer some of your super to an Income account and draw on the income to supplement your reduced salary.
If you're under 60, a 15% tax offset will be applied to payments from your Income account. But if you're 60 or over, you won't need to pay any tax on your withdrawals. Investment earnings are taxed at 15%.
Debbie is 62 years old and works as an administration assistant. She earns $60,000 a year and has $180,000 in super. Debbie had planned to retire at 65 but now wants to cut back on work to care for her new grandchild.
After meeting with a financial adviser, Debbie decides to transfer most of her super into an Income account. She can then top up her salary with payments from her Income account and reduce her overall taxable income.
1. Tax is payable at 15% on investment earnings. There is no tax payable on income from her Income account.
2. Debbie is not claiming reduction of or exemption from the Medicare levy, using tax rate tables for 2016/2017 and Medicare levy of 2%.
3. The lower income tax offset has been applied to income tax payable for both strategies.
4. The amount of income payments using a TTR strategy that can be withdrawn each year by Debbie must be between the minimum 4% and maximum 10% of the account balance (initially on opening and then annually as at 1 July).
A TTR strategy could leave you with less income in retirement, so it's important to get expert financial advice first. You can get advice about using a TTR strategy from QInvest .
If you want to start a TTR, you can transfer part of your Defined Benefit to an Income account. Remember that if you decrease your working hours, your multiple will grow at a slower rate than if you worked full-time, because your employer contributes less into your super if you're working less.
Your full time equivalent salary for super will still be used to calculate your benefit at retirement. Here's an example:
1. Full-time employment at maximum contribution rate for approximately 30 years.
2. $50,000 final average salary and multiple growth for standard core government arrangements.
3. 50% working hours for part-time.


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Northcote Town Hall - FAQ About Applying for Market Stalls
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>FAQ About Applying for Market Stalls
FAQ About Applying for Market Stalls
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How do I apply for a market at Northcote Town Hall?
What if I can't find an application form on your website?
When should I pay for my stall?
How big will my stall be?
Do I need public liability insurance?
How can I find out where my stall will be located?
Can I bring my vehicle on site to load in?
Where can I park?
When will I have access to the site to set up?
How can I find out about upcoming Northcote Town Hall markets?
How do I apply for a market at Northcote Town Hall?
The only way to apply for any of the markets organised by Northcote Town Hall is to complete an application form for that event, sign it, and submit it with your payment to our office. We will not be able to consider you as a stall holder until you do this.
Forms can be downloaded from our
page, or if you are unable to download a form, please call our office and request that one is mailed to you.
What if I can't find an application form on your website?
If you have looked on the
page of the Northcote Town Hall website and can't locate a listing for the market you are interested in, then applications are not yet open. There are no fixed dates for when we open applications as we have to fit it into a broader calendar of events. As a rough guide though, applications usually open roughly two months prior to the event.
If you would like notification of markets opening for application, we recommend you subscribe to our monthly
, as all new market opportunities are listed in this publication.
When should I pay for my stall?
Payment is required when you first lodge your application. You can pay by cash, cheque, or by providing your credit card details on the form.
No monies will be processed or debited at this point.
Payments are held until applications close. When applications close you will be notified via a preliminary email as to whether you have succeeded in securing a position. Successful stall holders will be informed of the date when payments will be processed. All cash, cheques and money orders will be banked on this date, and all card payments will be processed through our card terminal. Please ensure you have sufficient funds in your account to cover the payment or you could jeorpardise your stall.
In the event that we are unable to allocate a stall to you, no payments will be processed at all. We will hold cash, cheque or money order payments in our safe for you to collect. Cheques and money orders can also be mailed back to you on request. Unused card details will be destroyed.
How big will my stall be?
Standard stalls for all markets organised by Northcote Town Hall are 2 metres x 1 metre of display space for indoor stalls. This size is based on stalls which use a standard trestle table. Once the space behind the table for your seat etc is included, the entire space is 2 metres x 2 metres. Therefore, if you have different display equipment such as racks, and are able to sit within your display, you can absorb all the space if you wish to. Stalls may not extend beyond this 2x2 area under any circumstances though. Oversized stalls may be asked to reduce their display space.
Outdoor stalls are limited to 3 metres x 3 metres, to fit a standard marquee.
Do I need public liability insurance?
You will not need public liability insurance unless there is a perceived risk associated with your product. Some examples of "risky" product lines are: food, skin products and electrical goods.
If you are unsure of whether you might need insurance, the best course of action is to just submit your application without it. If we assess your application and need you to provide insurance we will notify you.
How can I find out where my stall will be located?
You will be emailed a site map showing your location in the week prior to the market. There will also be several copies of this site map displayed within the venue on the day just in case you do not receive your own copy. Staff will also be on site to assist you with finding your space.
Can I bring my vehicle on site to load in?
No vehicle access to the grounds of Northcote Town Hall will be allowed for the purposes of loading in and out of the venue. All goods must be unloaded at the venue boundary and walked on site. Trolleys and venue staff will be available to assist with loading of equipment.
Food vans or refrigerated vehicles may be brought on site for the purpose of trading with prior agreement from the event coordinator.
Where can I park?
No parking is allowed on site during the operating hours of any market at Northcote Town Hall, with the exception of food vans or refrigerated vehicles belonging to food vendors. All vehicles need to be parked in the surrounding streets. A map showing the nearest all day parking areas can be found on our
Location and Maps
When will I have access to the site to set up?
Access times, and all other information about setting up, will be outlined in the formal letter of confirmation that you will receive by mail after your payment is finalised. As a rough guide, access to the site usually opens 90 minutes before commencement of the event.
How can I find out about upcoming Northcote Town Hall markets?
The best way to find out about upcoming markets at Northcote Town Hall is to check our
page. If no link exists for the market you are interested in, applications for that market are not yet open, and we are unable to register you at this stage.
It is also recommended that you subscribe to our monthly
, as all upcoming market opportunities are featured in this publication.
Any further questions contact email@example.com
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Post: 189 High Street Northcote VIC 3070, Location: 189 High Street, Northcote, VIC 3070
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Projects by Travis Nichols
If I'm really lucky, I have a new book out once a year or so. Often it's longer. So I need other projects to, as my grandmother used to say, keep me out of the pool halls. Here are some of the projects that I was just talking about earlier.