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Article ID: 842414
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We all tend to take things for granted, especially when they?re right in front of us. Internet Explorer 6 is built into Windows XP - you probably use it every day, even if you?re not looking at web pages, because Windows XP uses it for tools like the Help and Support Center, Windows Update and the Active Desktop. Some applications like Microsoft Money use it to display information. But do you really know how powerful Internet Explorer is and how to get the most out of it? We?ll show you how your browser can help you find what you?re looking for, how to get back to pages once you?ve found them and how to print them out the way you want.
Searching not surfing
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It seems the only thing we do more often than checking our email is searching. Instead of visiting sites they already know, people use the web as a source of information.
Internet Explorer 6 makes it very easy to search just by typing two or more words into the Address bar - if you only type a single word, Internet Explorer tries to AutoComplete it as a web address instead.
This gets you a list of results from the MSN search engine in your browser window, which is helpful if you see the page you want straight away.
When you want to check several of the results without having to use the Back button all the time, or without ending up with umpteen windows because you?re opening them all in new windows, you can set Internet Explorer to open the Search bar with your results on the left of the browser and load the ?most likely? page in the main window. Choose Tools > Internet > Advanced and scroll down until you see ?Search from the Address bar?, pick ?Display results and go to the most likely site?. If you prefer, you can choose to go directly to the best match instead.
Search Companion
Click the Search button in the Internet Explorer toolbar, then choose Customize. To use the standard Internet Explorer Search Assistant, pick Use Search Assistant from the list. This lets you search for a web page or a map (from www.expedia.co.uk), and you can see a list of your last ten searches as well, but you can only search with MSN.
Pick the new Windows XP Search Companion instead, and you can either choose ?Classic Internet search?, and pick the search engine you want from the list, or use the step by step interface: this provides tool tips that help you improve your search, a spelling checker and suggestions for specific web pages to visit that might cover what you want - and you can still pick the search engine you want from the list. You can highlight words on the web pages you find - including words that weren?t in your original search - and send your search on to other search engines if you haven?t found what you?re looking for at the first attempt.
History lesson
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There are two ways to keep track of the sites you visit. When you know you?re going visit a web page again, you can add it to your Favorites list. When you neglect to do this, then discover later that you want to go there again, look in the History pane; it?s also handy for stepping back several pages at once.
The quickest way to jump back a page or two is to pick the site from the list you get when you click the arrow next to the Back button: if the page you want isn?t on the list any more, follow the link at the bottom to open the History window. You won?t see the link if you?ve already opened the History pane from the toolbar or by choosing View > Explorer Bar > History.
The History pane gives you a list of web pages you?ve visited, organised into categories such as Today, Last Week, Two Weeks Ago and so on, for the number of days you?ve set Internet Explorer to keep the History list for. Use the View dropdown menu to sort the list by date, site, most visited and order visited today, or search through addresses and page titles from the Search button. This is so convenient that you may want to keep your history list for longer than the default 20 days; choose Tools > Internet Options > General > ?Days to keep pages in history? and, if you?ve got the disk space, set it to 90 days.
As you?re browsing through the History pane, you can see a list of the individual pages you?ve visited on each site. Set Internet Explorer to either close each list as you move on to the next site or leave them open so you can compare between sites: Choose Tools > Internet Options > Advanced > Browsing and select "Close unused folders in History & Favourites" to tidy up as you go along, or clear it to see pages from multiple sites.
The list of pages in History is a comprehensive record of where you?ve been. When you click the down arrow on the Address bar in Internet Explorer, you?ll see an odd collection of sites that isn?t the same as those in the History pane or the AutoComplete suggestions you?ll see as you type a web address. These are addresses you?ve typed in by hand, or search results from the Address bar rather than the sites you?ve reached by following links - but they?ll disappear with the rest of your history when you clear the History folder (Tools > Internet Options > General > Clear History). Internet Explorer only keeps the 20 most recent sites, and you can get rid of individual addresses from the list by deleting them in the registry from the HKEY_ CURRENT_USER\Software\ Microsoft\Internet Explorer\ TypedURLs\ key.
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As you find web pages you like and bookmark them (Favorites > Add to Favorites), you?ll want to start organising the links. Go to Favorites > Organize Favorites to rename, move and delete links or create new folders. You can drag links to move them or Control-drag to copy them: if you want more than one folder open at once while you?re doing that, change the ?Close Unused Folders? setting in Tools > Internet Options > Advanced.
For moving or removing a single link, it?s quicker to drag Favorites around in the menu, or to right-click and choose Delete. But to move or delete a lot of links, it?s much easier to work in the Favorites Explorer bar or even Explorer with the corresponding folders and shortcuts; hold down the Shift key while you choose Favorites > Organise to open the right folder.
Offline archives
As well as saving links to web pages, you can save the contents. To make a local copy so you don?t have to go online, right-click on a Favorite and choose ?Make Available Offline?. Decide how many levels of links to follow: do you want only one page or all the main pages it links to? Unless it?s a page that brings together stories from other sites, don?t choose to follow links that go offsite: you?ll avoid getting a huge download.
You can make offline copies with Tools > Synchronise, or you can set up a regular schedule to have Internet Explorer update the page for you. It checks the temporary file cache to see if the page is on your system already, otherwise it asks you to visit the page while you?re online. Alternatively, put the whole page on your PC with File > Save As. You can save just the text from the page, stripping out the web elements, or you can save just the HTML; but if you want to look at the whole page, save all the images you?ll need into a folder, or compress everything into one archive file. As with all the features in Internet Explorer there are plenty of options, as we?ll see when we continue our tour next month.
Printing out the web pages your want
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The default settings for printing from Internet Explorer are fine but if you want something different, you can have it
Choose File > Print Preview to see how the page will print; use the Zoom dropdown to see the whole page on screen at once. Click the Page Setup button to change the paper size, orientation and margins, or pick what you want on the header and footer.
On a site that"s divided up into frames, you can print just the frame with the information and ignore the navigation frames. Select some text in the frame you want, go to File > Print > Options and pick "Only the selected frame".
To print a page exactly as it looks on screen, you?ll want the background colours and images that IE6 usually suppresses to make the page easier to read on paper: pick Tools > Internet Options > Advanced > Printing > Print background colours & images.
Scrolling and Zooming
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You can scroll and zoom with or without a scroll wheel
The scroll wheel on your mouse doesn?t just move you up and down the page. Hold down the Control key as you scroll, and you can shrink and enlarge the size of text on the page. Some websites can also use your scroll wheel for tasks like zooming in on a picture or playing games.
You can still change text size without a scroll wheel - use View > Text Size. And you can still navigate around web pages quickly too. Right-click on the scrollbar at the side of the page and use the popup menu for navigating the page. Top, Bottom, Page Up and Page Down are fairly self-explanatory, and Scroll Up and Scroll Down move you the standard three lines that a single click with a scroll wheel would. Scroll Here jumps to the point in the document represented by the section of the scrollbar that you clicked on.
This material is the copyright material of or licensed to Future Publishing Limited
(http://www.futurenet.co.uk/), a Future Network plc group company, UK 2004. All rights reserved.
Article ID: 842414 - Last Review: 26 September 2004 - Revision: 3.3


text:
But it doesn't have to be.
Continue Shopping.
ELF, Eyes
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ELF, Essential
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Choose 3 desired eyeshadow colors for your look. Apply the lightest eyeshadow color all over the eyelid as a base or to highlight. Next apply the medium eyeshadow shade over the entire lid or in the crease to contour. Follow by apply the darkest shade to define and line the eye for depth and a smoky look.
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For external use only. Discontinue use if signs of irritation appear. Keep out of reach of children.

subset: commoncrawl


text:
BFP #1 on 5.28.11,EDD 01.22.12, u/s showing miss m/c 6.27.11, D&C 7.01.11 at 10weeks 5days
BFP #2 on 2.14.12,.EDD 10.22.12, Baby Dhillon was born on 10.13.12
BFP#3 on 8.16.13, EDD 4.17.14, Hang on here we go again!!
BFP#1 8/24/11, EDD 5/5/12, D&C 10/24/11 due to missed m/c
BFP #2 2/1/12, EDD 10/11/12. Baby arrived 10/9/12
luvinlifeMN:I have one the 8th...I'm excited since it will be my last one and then I will be able to take inventory of what we have so nicely received and what we need to go out and get. It is a shower for my husband's side of the family so it should be relaxed and fun!
I'm also on the 8th! Are you guys registry stalking? I really can't help myself!


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The following is a quick guide to searching certain legal information. Contact Reference Services for assistance with finding additional information. We may be reached at the number above, by email at firstname.lastname@example.com or Live Chat under Ask a Librarian on the University Library homepage.
Searching for Alabama Case Law:
1. At the LexisNexis main screen, click on Legal tab. This will allow you to search just legal sources. As an example, we will look for the case cited as Beech v. City of Mobile, 1994.
2. On the right side of the screen is the Legal Search sub-category. Click on Federal & State Cases under this area.
3. Under the Federal and State Cases screen, the default search is Terms and Connectors. Enter your search term or terms in the white box and under Select Sources choose AL Federal & State Cases, Combined. If all the information you have is the case name, treat the names as search terms and enter into the Enter Search Terms box using connectors (ex.: beech AND "city of mobile" AND 1994). (See Example 1). Click on.
Or under Select Sources choose AL Federal & State Cases, Combined, and then enter name or names in Case Name boxes. You do not have to know both party names or the full party name to retrieve results. Click.
(See Example 2)
Example 1:
Example 2:
4. The case you are looking for should appear in the results list. (See Example 3)
Example 3:
5. Print. Select the case(s) you want. Click on printer icon in upper right corner of the frame. A new window will open. If you want full text, select Full Document in Document View. You may modify to print a list of citations or an expanded list of citations. Document Range will show how many documents you have selected to print. You may make other modifications to instructions if you would like. Click on . A message will appear which says "your request is being formatted." When formatting is complete the printer dialog box will open. Select Print. If using Library TRACcard printer, enter user name and password. Title bar on dialog box will change to Delivery Complete. Close window.
6. Email. Select the case(s) you want to send by email. Click on email icon in upper right corner of the frame. A new window will open. Select whether you want to Send As an attachment or inline text. Then choose Email format. There are five choices under the drop down menu, choose only Text or HTML to make sure you can read the document on any computer. Type in your email address. In Document View, select Full Document, List or Expanded List. Document Range will show how many documents you have selected to email. You may make other modifications if you wish. Click on . You will see a message that request if being formatted, then message will change to request is now being sent. Title bar on dialog box will change to Delivery Complete. Close window.
7. Download/Save. Select case or cases you want to save. Click on in upper right corner of frame. Another window will open. Select format Text only (Word or HTML may not work). In Document View, select whether you want full document or one of the other options. Click . You will see a message that your request is being formatted. NOTE: The message will change to show two options for downloading. The first, "right click on the link above" will not work on public computers. This option will work on your personal computer on in one of the computer labs on campus. The second option is "click on the link…and save using your word processing application. Click on the link. A dialog box will appear asking if you want to open or save. Choose Open (Save will not work on public computers), then go to File, then Save as. Drives that will work in the Library are A: or F: (drive name may vary and this option will only appear if you have a flash drive in the USB port)
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Questions (email@example.com) or call (251) 460-7025.
URL: http://www.southalabama.edu/univlib/guides/
Back to SOUTHcat Plus
Last updated: 11/12/07. te


text:
Robert Kugelmann
University of Dallas
Subjected to relentless pain, lives contract and crumble. As in the days of Job, lonely on his dunghill, and of Philoctetes, marooned because of his foul-smelling wound and piercing cries, chronic pain today imprisons many in isolated torment. There, perhaps, the similarities between pain today and pain in ages past end, because historical epochs and cultures shape suffering in diverse ways. A social constructionist approach arguing that "culture `completes' humans by explaining and interpreting the world, helping them to focus their attention or to ignore certain aspects of their environment, and instructing and forbidding them to think and act in certain ways" (Cushman, 1990, p. 601) orients thought to these divergences. This approach has been applied to topics such as sexuality, pregnancy, depression and stress (Foucault, 1980; Martin, 1984; Kleinman, 1986; Kugelmann, 1992). Pain is not simply an oppressive given in experience, but also a response to oppression (Levinas, 1988). Its sociogenesis has received attention (Osterweis, Kleinman & Mechanic, 1987; Johnson, 1989; Csordas & Clark, 1992). Studies of the cultural and historical expression of pain exist (Zborowski, 1960; de Moulin, 1974) as do psychosocial investigations of pain (Buytendijk, 1961; Bakan, 1968; Scarry, 1985). Morris (1991) surveys the wide field of pain's meanings, concluding that in our day chronic pain, as it becomes more common, becomes paradoxically increasingly senseless because our social construction defines pain biomedically. There is an "existential crisis of meaning" of pain (Csordas & Clark, 1992, p. 392).
To gain critical distance from and insight into chronic pain in the late twentieth century, I turn to the past. Central to my approach, a phenomenology of past experience, is attention to the exteriority of the past. The past cannot be understood through concepts imported there from our own understandings of ourselves. The past is other, foreign; it harbored different existences (van den Berg, 1974; Starobinski, 1975). The taken-for-granted world of the twelfth century radically differs from ours. Yet we can read and listen and learn. This approach is not whiggish, that is, does not assume our superiority, our progress, in any way. The twelfth century was a different reality.
A study of pain in the twelfth century reveals pain to have been embedded in culture. Pain had sense as a natural, social, and spiritual experience. Depending on circumstances, it could manifest disharmony and imbalance in any of these three registers. Pain was unavoidable and something to be alleviated. The life of Aelred of Rievaulx (1110-1167),[2] a British Cistercian monk who suffered greatly throughout much of his active life, provides an example of pain in twelfth-century monasticism. With contemporaries such as Bernard of Clairvaux, a driving force behind the Cistercian reform of monastic life, Aelred championed a renewed spiritual life in English society. Aelred was a gifted writer, his works contributing to the formation of Cistercian spirituality. Moreover, they expressed a distinctively twelfth-century view of human life. In comparison with earlier spiritual writings, they show a more focused concern with psychology and a greater interest in the humanity of Christ. Aelred was learned in Latin literature and interested in human affairs for their own sake (see Morris [1987], for this definition of humanism). Aelred's experience is available because Walter Daniel, his close friend and fellow Cistercian, wrote a hagiographic biography of Aelred, paying detailed attention to Aelred's suffering. Aelred's writings and Walter's Life of Ailred together afford a picture of pain in twelfth-century monastic life.
The twelfth century saw a flowering of a humanism that was literate, introspective, and self-expressive, yet marked by an understanding of the self as embedded in social bonds. That is, self and self-expression were not valuable for their idiosyncrasies, as they are today, but insofar as they revealed a self struggling to approximate its true form. For Aelred, that form was Christ. Yet western Europe was undergoing the initial tremors of what later proved to be a seismic shock to its psychosocial landscape, with the growth of towns, lay literacy, commerce, and nation states. For all these reasons, the social construction of pain in the twelfth century is crucial for gaining a sense of the beginnings of the modern sense, or lack of sense, of pain.
Pain was neither a symptom of hidden disease, knowable only to a medically trained gaze, nor a symbol requiring learned exegesis, but a patent sign of disorder. Its meaning demanded no detailed interpretation, because the lack of harmony and order it signified was evident. However, Illich argues that, in the twelfth century, pain began to be disembedded from culture. This abstraction of pain occurred with the beginnings of modern western individualism, "possessive individualism" (MacPherson, 1962; see Illich, 1982, p. 11). Essentially, Illich argues that through a new understanding of compassion, a kind of empathy, and through inquisitional torture, physical pain became a phenomenon isolated from the general run of misery. Pain became central to the experience of being an individual self. He writes that "bodily pain of the other which no medical treatment can reach became a central theme of western culture--through compassion" (1987, p. 16). Others have similarly stated that pain became disembedded from social relationships in the modern era (van den Berg, 1974; de Moulin, 1974; Caton, 1985; Morris, 1991).
The concept of "disembedding" comes originally from Karl Polanyi (1957), who applied it to the study of market economies. When the economy becomes an end in itself, it becomes disembedded from social relationships. An embedded economy is one in which "society is superordinate to the economy because society culturally determines the exchange process" (Stanfield, 1986, p. 10). In a disembedded economy economic activities stand apart from political and other social activities, and market forces alone determine economic decisions. For Polanyi and others (MacPherson, 1962; Dumont, 1977; Illich, 1982), the disembedding of the economy implies a parallel change in the nature of the self. To speak of the parallel disembedding of the economy and of pain is not to speak simply about analogous events. Discussion of the disembedding of the economy, however, is beyond the scope of this paper.
In the writings of Aelred and of Walter Daniel, we see an adumbration of the disembedding of pain, insofar as it became an object of the compassion and friendship. Because compassion and friendship were still in the service of community, they did give pain an individual, while retaining a social significance. But disagreements existed between Walter and some other Cistercians over Aelred, his pain, and his views on friendship. For Walter, only a compassionate eye could understand his friend. Aelred's critics seemed implicitly concerned with what we might call his subjectivism.
To develop the web of meanings of pain in Aelred's life, we need first to set the scene for the specifically medieval medical, Christian, and monastic setting of the experiences of pain.
There have been a number of studies of Anglo-Saxon and Anglo-Norman medicine (Singer, 1917; Grattan & Singer, 1952; Riddle, 1974; Rubin, 1974; Kealey, 1981; Meaney, 1992). Anglo-Saxon and Latin texts, compilations and summaries of ancient sources mixed with local knowledge, survive. Such documents, despite uncertainties as to their relation with actual healing practices, do indicate something, giving clues to bodily experience and the understanding of illness and suffering, and attitudes toward them. In general, medicine in this period was eminently practical. In the pre-Scholastic epoch, "medicine was an art, not a scientia....It could no more be formally studied than woodcarving, plowing, or butchering. Medicine was neither a science nor chance but a skill, a trade" (Riddle, 1974, 160). Medieval medicine, largely herbal in nature, was based neither on anatomy nor on a differentiation of symptoms from diseases (see Singer, 1917, p. 111). Imbalance of humors (not necessarily the classical four humors) was considered a primary cause of disease, according to Bald's Leechbook, a manuscript of the tenth century (Cockayne, 1961; Meaney, 1992), although people recognized many other causes.
It is difficult for us to imagine or appreciate non-anatomically based medicine, but if we are attempting to understand pain in the medieval context, the effort is required. Rubin puts the issue negatively: "The leech [the Anglo-Saxon term for "physician"] had little acquaintance with internal disease; it was with the outside or exterior of the body that he mainly concerned himself" (1974, p. 108). But "exterior" does not mean the naked body lying on a twentieth-century examining table. The leechbooks do concentrate on symptoms, that is, on what is perceptibly experienced and not inferred or speculated about, but symptoms were not "physical" in our sense of that term (that is, separated from psychological and social factors). Anglo-Saxon legal opinions concerning penalties for inflicting injury show that the flesh was the person defined in social terms. The stress falls on "mere" symptoms and appearances because the flesh embodied the man or woman. We need not ascribe to the leeches, as we must to Walter and Aelred, an understanding of analogical interpretation, to recognize that, in perceiving a symptom, a sign was observed, signifying in no clearly systematic way person, social rank, temperament, season, biography, relation to God. Because Aelred was saintly, his touch could heal, but so might an herbal preparation dripped through "a flax-blue cloth" ("Lacnunga," in Grattan and Singer, p. 99) and perhaps not through cloth of another color--all depending upon circumstances. It is not a question of simple minds believing in magic; rather, it is a question of people with habits of perception and thought more attentive to perceptual givens than we are. I would add that their habits of thought displayed a greater appreciation for paradox than ours do--as I hope to make clear below in discussion of spirit and body. To attempt an analogy, it was as if they perceived the body as an enormous tattoo that etched one's biography.
Treatments aimed at alleviating perceptible distress. The remedy was sometimes eaten, or rubbed on the skin, or, at times, simply placed in the house. Blood-letting was to be performed on certain days and not on others. In an old tradition, it was understood that blood increased in the body in some seasons and waned in others. Illness and treatments had their seasons, as did all natural things. Such a view did not make illness good, but it could give people expectation for its arrival and, they surely hoped, its departure. Season and balance were perceptible in symptoms.
Walter's Life of Ailred contains instances of miraculous healings. One miracle attributed to Aelred, the most dramatic in Walter's text, was the calling forth of a frog from the belly of a young man from Galloway who had accidentally swallowed it while drinking. The fellow had become horrifically bloated as the frog ate his insides. Aelred "inserted two fingers into his mouth and, invoking God," prayed for the man. The frog crawled out of the man onto Aelred's fingers. The man wretched "glutinous humours and pus horrible beyond measure" (p. 47)[3] for a day and returned to health. Walter defended the veracity of the miracle:
Reliable witnesses to its authenticity are at hand, Robert our under-porter, a good and excellent man, Henry of Beverley, Baldric the lay-brother, who has been proved in many things, and almost more persons in Galloway than can be numbered. (p. 69)
Walter himself did not witness the miracle, but he believed the eye-witnesses. However, Galloway, where Aelred established a monastery, was "a wild country where the inhabitants are like beasts, and is altogether barbarous. Truth there was nowhere to lay her head," wrote Walter (p. 45). What was unbelievable to some of Walter's monastic contemporaries was believable in Galloway. A difference between learned society and a primarily oral culture perhaps shows itself here.
What emerges from this overview of medieval English medicine is a view of illness and pain that situates them in relation to the natural and supernatural worlds. Pain was embedded in the rhythms of nature, and explainable in terms of the structure of the cosmos. While at Rievaulx's infirmary much of the ritual aspects of medieval medicine may have been absent (there is no evidence in Walter's text that magic was used), Aelred and Walter lived in an epoch in which the bonds that tied bodily experience to the natural and supernatural worlds were like iron. Early medieval medicine provides one context for Aelred's suffering.
In the fourth century, Basil the Great, who had studied medicine, stated that there were six reasons why Christians become ill:
First, some diseases are "for our correction." He includes as part of the corrective process both the suffering involved in the disease itself and the pain incurred in the treatment of the ailment....Second, illness is often a punishment for sin and should be distinguished from a third category, namely, those infirmities that "arise from faulty diet or from any other physical origin." Fourth, some illness comes at the Evil One's request, for example, the case of Job, where God confounded Satan's boasts by the heroic patience of Job. Fifth, "God places those who are able to endure tribulation even unto death before the weak as their model." And last is the instance of any great saint, for example, the apostle Paul, who was afflicted with physical suffering "in order that he might not seem to exceed the limits of human nature and that no one might think him to possess anything exceptional in his nature." (Amundsen and Ferngren, 1982, p. 99)
Basil's learned views, of course, would not be echoed intact throughout the ages. Much would depend on a combination of factors, including local pre-Christian culture and the local estimation of human nature and its depravity. In general, however, the healing arts were highly regarded as a gift from God. Amundsen and Ferngren write that "the charitable and philanthropic impulse of the [monastic] movement was to play a far more significant role in Christian attitudes toward sickness and suffering [than its ascetic impulse]" (1982, p. 108). Even if Aelred and Walter did not know Basil's writings, they did know Augustine, who did know Basil's writings; the Confessions was one of Aelred's guides to his own ongoing conversion. Augustine's attitudes toward illness parallel Basil's. Life is a test or trial for Augustine; disease can come from nature and be a trial. Whatever the differences over the centuries and the miles, the common thread that tied together medieval views of illness and pain was the view that suffering was a consequence of a fallen world (Duden, 1991, p. 87; Illich, 1976, p. 149).
In twelfth-century England, many of the monk-physicians were well educated (Rubin, p. 181), as were Aelred and Walter. Both Aelred and Walter have been identified as physicians, although in Aelred's case, "the title [medicus] may have been intended as a compliment rather than as a mark of professional training" (Kealey, p. 124). Walter called himself medicus and was probably the infirmarian of the Rievaulx abbey (Kealey, p. 149). Walter was thus knowledgeable in both the medical and monastic contexts of pain.
Bernard of Clairvaux was favorably disposed toward medicine and toward its practice by monk-physicians, although he drew the line at a monk making much money from a practice (see Kealey, p. 27). Using an established tradition, Bernard compared vice to illness, and conversion to healing. Medicine was a good, but a relative one: "The ideal of Epicurus was the body's sensual pleasure, of Hippocrates to promote its good health, but my Master preaches contempt of these two pursuits" (1976, p. 121). Health was a secondary good. But medicine held sufficiently high repute to be used regularly as an analogy for the perfection of the human being:
It is the practice of medical doctors to begin the cure of their patients with purgatives and afterwards to make use of restoratives, so that the sick body is first relieved of its noxious humours, and then strengthened with nourishing foods. The same order of treatment has been adopted in the healing of our souls by the Lord Jesus Christ, our spiritual Physician (1950, p. 199).
This passage is instructive in showing the estimation of medicine in Bernard's eyes, and in showing typical medical practice. In humoral medicine, purgation and restoration would have been key to the restoration of health. In another instance, Bernard satirized monks overly solicitous of their own health, and thus not mindful enough of their true profession: "Beans produce flatulency, cheese causes dyspepsia, milk gives me headaches, water is bad for my heart, cabbages bring on melancholy, I feel choleric after onions, fish from the pond or from muddy water does not agree with my constitution" (1976, p. 122). These medical commonplaces indicate the character of medicine in the monasteries. The practices did not substantially differ from what happened beyond monastic walls. Bernard, in fact, in warning against luxurious living, prescribed as appropriate treatments the simple remedies of the poor.
The warnings against luxury lead to the heart of the monastic context for pain: asceticism. Ascesis means "training," originally athletic training, and monastic culture preserved that sense throughout the Middle Ages. Monks were "athletes" for Christ, in addition to being martyrs. Cistercian practices were directed toward disciplining the will toward its proper end of "the good in love" (Sommerfeldt, p. 134). Training included "the practice of continence by which we wash away the stains from our past sensual indulgence" (Bernard, quoted in Sommerfeldt, p. 135), fasting, manual labor, silence, simplicity in dress and diet, a day ordered by prayer and meditation. Such practices entailed pain, they prepared the monk for the inevitable pains of disease, and fortified him to bear pain as but another opportunity to die to the world.
Walter Daniel's Life of Ailred is no biography in the modern sense of the term. As hagiography, the Life asserts the conformity of Aelred's life with the model of earlier saints. Yet Walter's text does shed light on Aelred's experience of pain, an experience itself formed by the models Aelred sought to imitate. First mention of his ill health appears in Walter's defense of Aelred's election as abbot of Rievaulx. Some said (and his critics were apparently plentiful) that he lived luxuriously. In defense, Walter replied that Aelred suffered for a long time from bladder stones. Walter identified Aelred as a sick man. He lived no life of luxury; his behavior sought only to alleviate pain while he maintained as rigorously as possible his monastic practices. Walter wrote that "he would occasionally drink wine because of his old malady the stone, which grievously tormented him every month" (p. 34). The periodicity of the stones called forth no comment from Walter, but it is probable that stones, like other ailments, were cyclical in nature, attuned to the rhythms of the humors. The main point for Walter was that Aelred's behavior indicated the severity of his suffering.
Ailred suffered from other illnesses. During his last ten years what Walter called arthritis caused him much pain. At times he could not even walk to chapel or kneel to pray. His pain was so severe that "the general chapter of abbots at Cîteaux allowed him to eat and sleep in the infirmary, and carefully made other needful concessions to his bodily weakness" (p. 39). Walter described in detail how Aelred modified his ascetic practices as little as possible, and how he conducted affairs from his sickbed.
Finally, "throughout the last year of his life a dry cough racked his breast and, added to all his other various infirmities,...weakened and wearied him" (p. 54). Walter made it clear that the pains were physical:
But the following night brought the father great pain, and us most pain of all, for his was only of the body while ours was the pain of a sorrowful mind, exceeding sad because of him. And so he continued, very weak in flesh, yet very strong in spirit. (p. 57)
Walter pondered the origins of Aelred's illnesses in terms of humoral physiology. The source of the pain was a "distemper," a derangement of the temperament, an imbalance of humors. Walter spoke also in terms of "dryness," a staple of humoral medicine. His account is essentially non-anatomical, the passage of humors from the chest to the head bypassing what anatomy would determine as the possible routes. The Peri didaxeon, a tenth-century text, stated that humors rule in the head, blood in the breast, rough bile in the intestines, and black bile in the gall bladder. Each rules in its season, with the humors in the head waxing in winter (Cockayne, vol. II, p. 83; Meaney, 1992, p. 14). Aelred died in winter (12 January 1167), when head humors would have been dominant. It is likely that Walter knew of this division of the body into regions of the four humors.
The physiology did not act independently of the soul. The important point for Walter was that, after a year of such pain, Aelred prayed for deliverance "from this prison" and passage to "a place of comfort" (p. 55). Then and only then did the monks know that Aelred was dying: "They saw that the infirmity and the will of the father were at one" (p. 56). Walter stressed the strength of Aelred's spirit to the weakness of his body in this passage and in others. So the distemper in the head signified in part the contrast of this life with the happiness that is to come.
Walter did reckon with Aelred's ill health as a sign of sinfulness and rejected such a notion: "Nor let anyone find it strange that he himself suffered from many bodily infirmities; the Apostle who was the most of all afflicted says, 'When I am weak, then am I strong.' So Ailred was made very strong in his great weakness" (pp. 34-35). Bodily weakness and pain can make the glory of God manifest. The paradox in Paul's words was a living reality for Aelred and Walter. In this paradox, there was a distinction but no division between the spiritual and the physical, despite the dualistic connotations of the language. If there were really dualism, in the modern or Cartesian sense of the word, then there would be no connection between illness of the body and health of the spirit. The physical mirrored the spiritual, but in no single-minded fashion. Health was not sanctity, but the image of it. Yet herein was the paradox. In The Mirror of Charity, Aelred argued for ascetic practices. He criticized "the point of view of those who...may be tempted to identify spiritual grace with what is sometimes its physical and psychological effect" (Squires, p. 34). Aelred's physical sufferings, voluntary and involuntary, prepare him for salvation. Walter's text exudes compassion for the bodily suffering of his abbot, as he celebrated the splendor of his spirit.
In describing Aelred's appearance just after his death, Walter demonstrated how the abbot's sanctity glowed through the flesh:
His flesh was clearer than glass, whiter than snow, as though his members were those of a boy five years old, without a trace of stain, but altogether sweet, and composed and pleasant....Perfect in every part of his body, the dead father shone like a carbuncle, was fragrant as incense, pure and immaculate in the radiance of the flesh as a child. (p. 62)
Walter was not universally believed in the Cistercian community, and he was accused of not writing "with sufficient caution" (p. 76). To this charge, he replied that of course he spoke in hyperbole, because that was the only way to express the truth of the experience:
For what are the facts? Is it supposed that the dead body of Ailred did not shine when it was washed? It was a light to all of us who stood by. And how? Much more than if a carbuncle had been there. . . . I say without a grain of falsehood that I never saw such bright flesh on any man, dead or alive. You must pardon me, therefore, if I magnified the incomparable, as it deserved, by using a permissible hyperbole. (p. 77)
The words of the passionate but not foolish Walter demonstrated that the flesh resonated in many registers in Anglo-Norman days. The person was not separable from the flesh, the way a person is separable from the anatomized body that we experience (see Duden, 1992). That the words Walter used were borrowed strengthens the embedded sense of the flesh. The description of Aelred after death echoes the words of Sulpicius Severus from his fifth-century life of St. Martin (Squire, p. 1). Walter's dependence was the norm in hagiographic writing. Walter's purpose was to demonstrate that Aelred's life conformed to the model of sainthood embodied by St. Martin. Walter could see in Aelred's life and pain the paradigm that Aelred was imitating.
A distinction must be made immediately between Aelred's responses to his own pain and to that of others. For himself, there were various remedies, palliatives, and endurance; for others there were miracles that healed. An example of the inability of the physician to heal himself? I think not. In contrasting Aelred's intervention on the part of others with his own suffering, Walter emphasized Aelred's selflessness.
According to Walter, Aelred suffered his own pain as an ascetic practice; the pain of others he sought to relieve to manifest the glory of God. Walter noted that, except as death approached, Aelred did drink wine (which would have been in keeping with Benedict's Rule) and at times took a great number of baths, both of which to deal with his stones:
The agony [of the stones] was intense, for very often his urine contained fragments of stone as big as a bean, the passage of which was so unbearable that, if in his suffering he had not tempered and softened the obstruction in the bath to ease its course, he would have incurred sudden death. One day, after no less than forty visits to the bath, he was so incredibly exhausted in the evening that he looked more dead than alive. (p. 34)
Other forms of treatment include herbs, taken at least sometimes in pill form, rest, and moderation of his duties and monastic practices. All these treatments were tempered by Aelred's desire to be an "athlete of Christ." Squires writes:
From the Celtic background of his home country comes Aelred's inclination to value the more extreme and violent forms of bodily asceticism, but this is tempered by the warmer, gentler piety which had been on the increase in fervent monastic circles since the eleventh century, and particularly flourished among the first generation of the monks of Cîteaux. (1969, p. 127)
Aelred's primary response to pain was to incorporate it into his ascesis.
Aelred's asceticism had pains of its own and prefigured the severe pains of his last years. When he was young, "the chains of my worst habits bound me, love of my kinsmen conquered me, the fetters of gracious company pressed upon me tightly; above all the knot of a certain friendship was dearer to me than all the delights of my life" (1983, p. 134). Lust in his friendships became a special torment. In a veiled autobiographical passage, he recounted his struggles:
He weakened his body by fasting, and by depriving it of its lawful due suppressed its simplest movements. But when he was forced by weakness to allow himself more, the flesh came to life again and upset the tranquility which he thought he had acquired. Often he plunged into cold water and stayed there for some time singing psalms and praying. Frequently too when he felt forbidden movements he rubbed his body with nettles and so, by inflaming his bare flesh, overcame the inflammation of lust (1971, p. 67).
For Aelred, "what difference does it make whether it be by fasting or by sickness that the pride of the flesh be tamed?" (1971, p. 69) Health of the body could be neglected for that of the soul, although he also taught moderation of the practices when ill-health prevailed. When Aelred did become ill, then, he was fortified.
In response to his pain, Aelred became dependent on the care of his fellows. Yet here was a man still abbot, author, active in ecclesiastical matters. Aelred had built a hut, a "mausoleum" as he called it, near the abbey's infirmary, where he lived under the care of two of the monks, where he conducted business as he was able, and where he wrote many of his important works, including Spiritual Friendship and Rule of Life for a Recluse. Aelred intensified his ascetic practices toward the end. Walter used the images of the ark and the temple to describe them:
Like a second Noah, he compacted the ark of his life within the breadth of a single cubit, and, keeping the fabric of the pure temple, his body, in good repair, renewed and perfected it, and polished all the stones of the spotless sanctuary, his breast, and made them all square, and with the plummet of exact living built them into a house of perfection. (p. 48)
The images of ark and temple give a glimpse into Walter and Aelred's attitude toward pain, as guided by monastic ascetic practices. Illness in the "temple" and anguish in the "sanctuary" have meaning beyond themselves. Walter described Aelred's appearance as "angelic," an aspect that came from severe fasting.
As death approached,
he rejected the curatives which he had been wont to take, and if by chance he tasted anything of that kind in his mouth he took it out with his fingers and, while his attendants were engaged on other things, threw it on the ground and ground it to powder with his foot so that it should not be seen....The father, taking his soul in his hands, gave greater weight to his own counsels than to those of the physicians, and for God's sake despised the cure of the body and considered in all ways the health of the soul. (pp. 49-50)
I interpret this passage to mean that, as Aelred realized that death was inevitable, he ceased trying to preserve his physical health and focused more intently on his spiritual well-being.
Yet the response to pain was not Aelred's alone. The reply to the suffering was equally Rievaulx's and the Cistercian Order's. As mentioned, the Order allowed him to modify his duties to accommodate his weakness. The construction of separate quarters further gave Aelred's pain a place in the abbey. Walter wrote that this building consoled the monks, "for every day they came to it and sat in it, twenty or thirty at a time" (p. 40). Aelred's sufferings were "held" by the community of the Order, the abbey, and his friends. His pain was embraced by mercy and compassion.
Colin Morris has noted the revolution of compassion that marked twelfth-century humanism. Spiritual practices gave a new emphasis to the humanity of Christ. Aelred's spiritual writings demonstrate "a new stress on compassionate participation in the Lord's passion" (Morris, 1987, p. 141). In Rule of Life for a Recluse he described for his sister a meditation that encourages her experiencing various scenes from the life of Christ. He emphasized that she should feel for and with Christ, and imitate his passion in her life and meditation. For Morris, this concern with the humanity of the suffering Christ echoed in compassion for others. Bernard of Clairvaux, Aelred's spiritual father, made possible and desirable weeping for the sufferings of others. Squires indicates "the compassion which was the fruit of Aelred's own physical and moral trials" (1969, p. 130). Formerly, in the monastic tradition, tears were deemed appropriate in sorrow for sin and in anticipation of future joy; to these Bernard added compassion for self and other (McGuire, 1991). Aelred in The Mirror of Charity described the life and death of one of his friends, a fellow monk. He dwelt on his feelings, including the fact that at first, after Simon's death, he did not weep because he felt so numb: "But numbness at last gave way to attachment, gave way to grief, gave way to compassion....Are these tears reprehensible? Yet the tears you shed over the death of your friend excuse us, Lord, for they express our affection and give us a glimpse of your charity" (p. 157). In compassion, there was identification with the physical suffering of another.
Walter similarly described his own weeping after Aelred's death. In a verbal display that raised eyebrows in its own day, Walter lovingly clings to the body of his dead friend and abbot: "I was not able to restrain the kisses which I gave his feet, though I chose his feet lest feeling rather than pure affection should reproach me; the beauty of one who sleeps rather than the love of one who lies as he lay" (p. 62). Walter expressed here both his loss and his affection in tears of compassion. This focus on the loss of his friend valorized a personal relationship.
The context for the enhanced value of the personal relationship was friendship. When Bernard lamented his brother Gerard's death, when Aelred mourned for his friend Simon, and when Walter cried over Aelred, in each instance a man missed his friend. Friendship was held, especially by Aelred, as the highest form of relationship, and he even affirmed that "God is friendship." From friendship flowed the compassion that enabled these men to be present to the pains of others. Morris affirms the novelty of this attitude in the twelfth century. It departs from the earlier understanding of Christian mercy, in a way that highlights the personal over the corporate. Compassion extracts the unique self from its social matrix. Although this trend was not universal in twelfth-century thought--friendship and compassion were bonds "integrated into commitment to the good of the community" (McGuire, 1988, p. 424)--considering other evidence (Dumont, 1982; Illich, 1982; Morris, 1987; McGuire, 1988), this attitude adumbrates the modern view which disembeds pain from the cosmic context in which the medievals viewed it (see Caton, 1985). For in compassion what was prominent was not the sense of pain as evidence for a broken world, but pain as the plight of this person, whose wounds affected his friend deeply, and pain as something the friend needs to express. That when Bernard grieved for his brother, he (in full rhetorical control) interrupted his sermon on the Song of Songs--"How long shall I keep my pretence while a hidden fire burns my sad heart, consumes me from within?" --he symbolically broke with the earlier medieval tradition. Personal pain became valuable in and of itself.
Walter was an interlocutor in Aelred's Spiritual Friendship. At one point he asked his abbot about the benefits of friendship. Aelred replied:
"A friend," says the Wise Man, "is the medicine of life." Excellent, indeed, is that saying. For medicine is not more powerful or more efficacious for our wounds in all our temporal needs than the possession of a friend who meets every misfortune joyfully, so that, as the Apostle says, shoulder to shoulder, they bear one another's burdens. (1977, p. 72)
For Aelred, friendship was "a stage toward the love and knowledge of God" (p. 74) not an end in itself. Aelred knew the pain that friendship could bring: it was the source of his greatest temptations and the occasion of his severest asceticism. Yet it also brought the greatest sweetness to life. He did not deny the gift of friendship, even though it came with dangers. The trials of Aelred's friendships became the source of his great compassion.
This estimation of friendship and its medicinal value parallels Bernard on the proper ranking of the ends of human life. So, even though friendship elevated the personal, it did not abstract it from the greater good. In this light, we can see Walter's Life as a text of compassion for Aelred. His attention to medical details was figural on the background of Aelred's holiness. Without the latter, the former would not have made sense to Walter.
Aelred was a controversial figure in his day. His emphasis on friendship and his sanction of personal intimacy were viewed as problematic by some Cistercians. That Walter was forced to write a defense of Aelred and of the Life of Ailred is indicative of the ambivalence of many toward the great abbot of Rievaulx. Walter could see what the critics could not because of his friendship with Aelred and his compassion for Aelred's suffering. This in itself is unproblematic, and hardly distinctive of the twelfth century. Still, in the context of an epoch that witnessed the rise of troubadour poetry and the romance of Abelard and Heloise, Walter's passionate devotion appears emblematic of the day. Walter's compassion and friendship gave him private eyes that others did not share. This suggests a disembedding of Aelred's pain from its social matrix.
The elaborate context for pain did not hold. I would not argue that the raised estimation of the personal by itself caused the disembedding of pain, or that twelfth-century humanism led in a linear fashion to contemporary meaningless pain. However, the complex web of significance that held pain bound within personal, social and cosmic sense dissolved. As friendship and compassion became antagonistic to society (with a disembedding economy), pain became secularized and divided into objective (biomedical) and subjective (psychological) components (de Moulin, 1974; Caton, 1985). The experience of pain, now a private matter, resists speech and comprehension and meaning. At this juncture, the present reality of pain appears: nothing is more real subjectively, nothing easier to deny objectively (see Scarry, 1985). Pain today too often "serves no useful purpose" (Raj, 1986, p. 14).
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[1] Published in Methods: A Journal for Human Science (1993), 31-48. Author address: Psychology Department, University of Dallas, 1845 E. Northgate, Irving, Texas, USA 75062. Email: email@example.com.
[2]. In this paper, I use the spelling "Aelred," although "Ailred" is found in some texts.
[3]. Citations in the text from the Life of Ailred will be indicated solely by the page number.


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SANAA, Yemen — An airstrike Sunday killed a top al-Qaida leader on the FBI's most wanted list for his role in the 2000 bombing of the USS Cole warship, Yemeni officials said. The drone attack was carried out by the CIA, U.S. officials said.
Fahd al-Quso was hit by a missile as he stepped out of his vehicle, along with another al-Qaida operative in the southern Shabwa province, Yemeni military officials said. They were speaking on condition of anonymity in accordance with military regulations.
SANAA, Yemen — Yemen's military regained part of a strategic southern city on Saturday after an intense battle with al-Qaida militants left 19 people dead as the government tries to purge the insurgents from their strongholds, officials said.
The battle in Zinjibar is part of attempts by the Yemeni government to regain parts of the country it lost to al-Qaida militants who took advantage of last year's chaotic uprising against longtime ruler Ali Abdullah Saleh to seize new ground.
SANAA, Yemen — More than 2,000 people have been killed in a year of political turmoil that led to the resignation of Yemen's longtime president, the government disclosed Sunday. The figure is much higher than human rights groups estimated.
The government released its first casualty figures on a day when crowds of protesters were marking one year since a particularly bloody day, when dozens were killed.
SANAA, Yemen — Al-Qaida's branch remains a powerful threat in this deeply unstable nation, even after a U.S. drone strike that eliminated three of its key figures. Its military leadership remains intact and is only growing stronger amid months of political turmoil tearing Yemen apart.
SANAA, Yemen — The killing of U.S.-born cleric Anwar al-Awlaki and another American militant propagandist in a U.S. airstrike Friday wipes out the decisive factor that made al-Qaida's branch in Yemen the most dangerous threat to the United States: its reach into the West.
Athens, GA • Athens Banner-Herald ©2014. All Rights Reserved.


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Photos Only - $45.00
Video Only - $45.00
Both Photos and Video - $80.00
Photos and Video + Online - $100.00
We have a range of consumable options which will be explained to you when you go onsite. These vary per site given the technology installed. They range from printed Photos, DVD, USB key and Online. Please talk with our friendly crew when onsite of the best option for what you wish to do with your content.
If you wish to take a camera out to the jump platform, or you wish to jump with a camera attached to you, it needs to be safely secured to your person to ensure it cannot be dropped. Jumping with a camera is entirely at your own risk and ONLY at the discretion of the jump crew. The waiver you sign when checking in fully indemnifies AJHB of any loss or injury associated with you jumping with your camera.
Spectators are welcome to accompany their mates out to the Launch Pad. They will be harness up and walk with the group out to the Bungy Pod.
Our purpose built viewing decks provide a safe, enjoyable area to enjoy the beautiful scenery and experience the phenomenon that is Bungy without your feet leaving the ground.
Age: Min 7 yrs (Children 14 and under need to be accompanied by an adult)
Weight: Min 35kg - Max 150kg
Cost: $20pp
Non-refundable* or transferable.
* Refunds will only be given in the event that weather prevents a person from Bungy Jumping or person is deemed unable to Bungy Jump by our Operations Crew for medical reasons.
Safe?... We invented safe. We were the first in the world to be awarded the 'S' Mark for exceptional safety and quality assurance of our products.
Want the proof... we have an impeccable safety record with more than 1 million Jumps and Swings in over 20 years of business.
For more information check out our Safety page.
- 35 reviews of Auckland Bridge Bungy - AJ Hackett Bungy in Auckland Central


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I am so glad about Christmas Time! I am also excided about spreading Christmas cheer! It is such a wonderful time of year. I love to put on the ornaments on the tree. I also Think Christmas is about spending time togather with friends and family. I am so honored to be in the family that I am in!
Christmas Time
December 10th, 2008 by Sarah · 1 Comment
Tags: sister
1 response so far ↓
That is so wonderful. I hope you have a great break and have fun with your family. I will be thinking about you. Love you!


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|Fantagraphics Bookstore in NY Times
|Written by Eric Reynolds | Filed under Fantagraphics Bookstore
|31 May 2008 8:09 PM
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New Releases
Courtesy Kim Deitch, oh yeah:
Courtesy Jordan Crane (who, I should add for the record, has since expressed hatred of this sketch):
Kick off your weekend right with your weekly installment of Steven Weissman's "Chocolate Cheeks"! In this week's strip... just what did "Sweet" Chubby Cheeks see at the park? (Remember, you must be registered and logged in to read.)
We're in the process of making a few enhancements to the website here, one of which was launched today: now you can select to search our products by title only, or by full description, by checking the buttons that say "Titles" or "All" respectively on our Product Search bar to the left. (Before, you had to go to our Advanced Search page to narrow your search like this.) We hope this makes finding what you're looking for just a bit quicker and easier!
Reviews and commentary found 'round the Web this week:
• ComicMix on the latest volume of The Complete Peanuts
• Occasional Superheroine and The Comics Reporter on Dash Shaw's Bottomless Belly Button — the latter's Tom Spurgeon enthuses "Bottomless Belly Button reaches so high and executes so much of what it does so well that it shames you into reconsidering every other book you may have praised recently."
• Newsarama on The Last Musketeer by Jason
• Comics Worth Reading's Johanna Draper Carlson explains why she named Linda Medley's Castle Waiting one of the "Best of 2006"
• Sequart on Willie & Joe: The WWII Years by Bill Mauldin
• Sequart again on Ellen Forney's Lust
• Sexuality in the Arts and Noah Berlatsky each comment on the Schulz feature in The Comics Journal #290 (the former via Uncivilsociety.org)
• Dick Hyacinth places Jessica Farm Vol. 1 by Josh Simmons and Ganges #2 by Kevin Huizenga on his "Halfway point (more or less) best of 2008" list
• The Star Clipper Blog on R. Kikuo Johnson's Night Fisher
Bonus! Here are some non-review links:
• My Year Online reports on Martin Kellerman's appearance at the Oslo Comics Expo
• Our pals at WFMU are auctioning a copy of the first printing of Love and Rockets #1 with Fantagraphics co-founder Mike Catron's business card stapled to the cover
• A fan report from last weekend's Shag event at our storefront
• What happens when you read too much Daniel Clowes
• Speaking of Kim
From Irwin Chusid:
Jim Flora Art LLC continues its limited edition fine art print series with an uncirculated black & white pen and ink drawing from the mid-1990s entitled Sunday Morning. This is the latest-life work by the artist we have offered in a numbered edition. Two prints are now listed on eBay at a launch price [now sold out]. Price will increase for subsequent prints in the edition. Our previous limited edition prints are available at JimFlora.com.
Fine art works:
Album cover art:
... to Gary Groth and Jason Miles in Los Angeles. "ABC," boys. Second prize is a set of steak knives.
Don't let these people fool you to believe they have any affiliation with Eros Comix.
If you're in Northern California this weekend, don't miss this, it's an amazing book (and if you don't believe me, believe The Comics Reporter, who says "Levin has written what may be the first completely unforgettable book about a modern cartoonist") and Bob Levin is an excellent speaker/reader. Do it for us, do it for Bob, and do it for the great Rory Root, who had been a longtime booster of Bob's work and whom I know was very much looking forward to this event.
It won't be the same without you, Rory.


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Beginners Homeopathy Course
Learn more about homeopathy and how to treat common ailments for family and friends. Throughout the year we run day introductory courses, the next courses are:
Venue: The Gaia Clinic, 1c Cranbrook Road, Redland, Bristol, BS6 7BJ
Dates: Wednesday 10th September 2014, Wednesday 1st October OR Saturday 18th October 2014*
Fee: £45
Also available: Customised day courses for groups of 5 or more, please contact us.
*N.B. we will cancel the date that has the least bookings, please let us know your preference.
Course includes:
- Philosophy of homeopathic medicine
- Where homeopathic remedies come from and how we prescribe them
- Children's complaints: warning signs - fevers, coughs and colds, diarrhoea and more!
- First Aid situations (bumps, strains and aches) and useful remedies
- Medicines useful to travel with
- Seasonal complaints – hay fever, 'flu, coughs, colds and more
- Lots of practice with case studies - asking the right questions and finding the right remedy
For more information please contact us, or pop along to one of our open days.


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ooooooooooo sexxy!
I'm soooooooooo happy! Me and Casey are going out....I thought I liked Howard...but I don't...infact not at all. No offence Howard! I like Casey alot! He makes me smile! I love being around him...I can really be myself and its all good with him! I'm really glad I'm with him...He makes me happy. All my friends from school said they really saw the difference in me when Casey asked me out. I'm sooooooooooooooooooooo happy! Tenley and Howard are going out as of today at lunch! Yay go Tenley! lol anywhoo.....Yea well I'm the perfect girlfriend! -Perfect- You're the perfect girlfriend. Whichmeans you're rare or that you cheated :P You'rethe kind of chick that can hang out with yourboyfriend's friends and be silly. You don'tcare about presents or about going to fancyplaced. Hell, just hang out. You're just happybeing around your boyfriend. What Kind of Girlfriend Are You? brought to you by QuizillaMy Jap name:Ichi - "That one with wisdom"Sponsored by www.life-blood.cjb.net What would your Japanese name be? (female) brought to you by Quizillayou are the "you suck, and that's sad"happy bunny. your truthful, but can be a bitbrutal. which happy bunny are you? brought to you by Quizilla"Sweet Dreams" (by Eurythmics)Sweet dreams are made of thisWho am I to disagree?Travel the world and the seven seasEverybody's looking for somethingSome of them want to use youSome of them want to get used by youSome of them want to abuse youSome of them want to be abused Which 80's Song Fits You? brought to you by QuizillaYou are Belle from Beauty and the Beast! What Disney Princess are you? brought to you by QuizillaYour Heart is Grey What Color is Your Heart? brought to you by Quizillawhich pleasure are you?I'm talking to Casey my love...on the phone! I love him sooooooooooooo much! hes my sexxy .....ebay bitch...lol I love him.
Post a comment in response:


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Habersham Seventh-day Adventist Church
398 Rockford Cove rd. • Mount Airy, GA 30563-3041
The Bible Says
Welcome to the Habersham Seventh-day Adventist Church website.
We invite you and your family to join us every Saturday (Sabbath) as we gather to study the Bible, worship God, and enjoy a meal together.
9:45 - 10:45 is for study
11:00 - 12:30 is for worship
12:30 - 2:30 potluck lunch.
Map and Directions
From Atlanta: Take I-85 to I-985 (Hwy 365) past Cornelia and Clarksville exits. Turn right on Antioch Church Rd. Take first left onto Rockford Cove Rd. Church is on the right at end of the road.
Song ServiceDid you know? A Youtube playlist of songs is created for each week's song service? Go to the calendar and click on the sabbath's song service.
Upcoming Events


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Summer engineering workshop for students entering grades 11 and 12
Are you curious about engineering? Interested in taking an interdisciplinary approach to engineering? Would you like to combine your interests in art and engineering? Or music and engineering? Or energy and engineering? Do you like building and making things? If you responded 'yes' to any of these questions, then the Design it! Build it! workshop might be for you!
Be creative! Design, analyze, and build engineering prototypes and gain some engineering skills along the way. Collaborate with Thayer faculty, staff, and students.
Dates: July 7–July 18, 2014
- Residential Program: Arrive Monday, July 7th with activities starting in the afternoon.
- Day Program: This is primarily a residential program but a few students will be admitted as day students. The day program will be held from 9am to 4pm, Monday–Friday.
Schedule: 2014 workshop schedule (PDF)
Cost: The day program cost is $750, which includes all prototyping supplies, teaching assistant support, lunch, and snacks. The residential program costs an additional $1000 and includes overnight, supervised accommodations, all meals and snacks, plus extracurricular activities in the evenings and on the weekend.
Location: This workshop will take place at Thayer School of Engineering at Dartmouth. Get directions.
Questions? Contact us
2014 Workshop
See an overview of the 2014 workshop:
See high school students talk about engineering during the 2014 workshop:
Students designed and built their own remotely controlled underwater vehicles as part of the workshop. Teaching assistant Elizabeth Treacy '15 talks about how the students "get creative with it":
Students designed and built their own longboards as part of the workshop. Teaching assistant and Design Fellow Chris Magoon '13 Th'14 talks about the experience:
See photos from the 2014 workshop:
See more photos in Thayer School's Flickr gallery.


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by, 2nd February 2013 at 09:20 PM (3977 Views)
Well, I said I was going to BETT and here I am blogging about it. Thanks to LickOfPaint for the comment - I remember going to BETT a couple of years ago and joining Edugeek as a result. I have been using it for hints and tips and to find out info. about certain things, but had never blogged before. So, I was glad to see your comment - thanks!
So - BETT was, as ever, exciting, inspiring and a good event where I was able to see the latest gadgets and gizmos for my classroom. I should say at this point that I am an ICT Teacher.
So - the stands which I wanted to visit were Edugeek, OCR (for its Raspberry Pi demos) and Microsoft for its gaming (Kodu). I was really impressed with the Raspberry Pi elements that I saw at BETT - OCR were really good and have given me some excellent ideas to use in the classroom - not only free resources, but a great demo. I also found a great company called FUZE (Buy Software :: BinaryDistribution.com, Where downloadbuyer meets business :: Binary Distribution), who have built some great stuff for the Raspberry Pis to sit in and allow kids to programme and see the results on PCBs attached to the Pi.
As I say, the Microsoft stand I visited demonstrated the use of Kodu, which I was very impressed with - I will be using this with my kids.
The school that I am currently working in is very keen to go down the 'tablets for everyone' root and try to use iPads in lessons more for interactivity and suchlike. Seeing as there has been so much press and hype about this at the moment, I was shocked not to see much about the use of tablets, at BETT. There was plenty of storage solutions for this, but not many ideas. It does make me think that perhaps it has not been fully trialled and perhaps not seen as fully beneficial, therefore no one is shouting about it? What do you think?
Anyway - there we have it, my BETT experience. Always an inspiring visit and something that reminds me why I teach ICT.
I shall update you on my progress with FUZE products and Raspberry Pi lessons!
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NSO Pops: Roberta Flack / Steven Reineke, conductor: Roberta's Back in Town
Kick off the season with singer-songwriter Roberta Flack conducted by Steven Reineke. The Grammy Award winner brings her folk, soul, and jazz styles to hits by John, Paul, George, and Ringo, as well as some of her favorite tunes.
- Oct. 25 - 27, 2012
- Concert Hall
- Approx. 2 hours
- $20.00 - $85.00
Please use the event calendar to search for current events.
- Steven Reineke, conductor
- Roberta Flack, vocalist
David and Alice Rubenstein are the Presenting Underwriters of the NSO.
The 2012-2013 NSO Pops Season is presented with the support of
Group of 20 or more? Group Sales offers special terms and discounts for most performances.
This event has already closed.
Please use the event calendar to search for current events.


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Photo Gallery
'How great a thing is a single cup of wine! For it makes us tell the story of our whole lives.' Po Chu I
Click on an image to browse that Photo Exhibit. Once inside, click on an image to enlarge it. Some say photos are worth a thousand words... Enjoy!


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Oil behemoths BP and ConocoPhillips have scrapped plans to build a $35 billion pipeline to move natural gas from Alaska to the Lower 48. BP and ConocoPhillips claim that the decision to abandon the massive natural gas pipeline project was driven by weak customer demand.
The decision, though not a complete shocker, was nonetheless a blow to Alaska's long-delayed hopes of exporting more of its abundant natural gas. A rival proposal, backed by Exxon Mobil and TransCanada Corporation, a company focused on natural gas transmission, remains in the works. However, the announcement by the BP-Conoco coalition, known as Denali, questions the viability of an Alaskan pipeline project. The $35 billion pipeline was to carry approximately 4.5 billion cubic feet of natural gas out of Alaska per year.
Opponents of the pipeline claim that technology to exploit natural gas locked in shale deposits in the Lower 48 eliminates the need for Denali. Shale basins are scattered across the U.S.
[Source: UPI]


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The MSM has missed the most important exchange in the debate even though it happened at the beginning.
Giuliani, the candidate of the corporate state elite, defends the corporate state while Ron Paul attacks it. The MSM ignored Ron's brilliant analysis because they are too shallow to understand what he said.
Mr. Matthews: Mayor Giuliani, the private equity firms are making billions of dollars. I guess it's a mystery to me — and you can explain it, as a New Yorker — where these billions of dollars come from; where were they before; and is there any downside to this amazing bonanza in the hedge fund and the private equity firms?
Mr. Giuliani: Well, I mean the market is a wonderful thing.
Mr. Giuliani: I mean, the free market is our — one of our greatest assets.
And the leading Democratic candidate once said that the unfettered free market is the most destructive force in modern America. I mean, just get an idea of where the philosophy comes from.
The free market is the asset that has allowed us to — the sky's the limit. The reality is, that what we have to do is look at the fundamentals. A president can't be a economic forecaster. A president's not going to be any better an economic forecaster than you are a baseball forecaster — and I'm not a particularly baseball forecaster this afternoon.
So the reality is a president has to work on the fundamentals. What are the fundamentals?
Keep taxes low. Keep regulations moderate. Keep spending under control.
Mr. Giuliani: That's an area where we need a lot of help.
And make sure you do something about legal reform so that our legal system doesn't — it's 2.2% of our GDP now, is spent on all these frivolous lawsuits. It's double any other industrialized nation.
If we don't get control of that, that's another way in which we're going to eat up our future.
So we got a prospect on the Democratic side of overspending, overtaxing, over-regulating, and over-suing, and I think you need a Republican alternative to that, which is an emphasis on the pillars of growth that I mentioned.
Mr. Matthews: Just to test your forecasting ability, Mr. Mayor, will Torre keep his job?
Mr. Giuliani: God willing.
Mr. Matthews: OK.
Mr. Giuliani: Joe Torre is the best manager in the history of the Yankees, at least in the modern era. So — and he's my friend.
Mr. Matthews: OK.
Congressman Paul, I think you have questions and concerns about the bonanza in the hedge fund industry. Do you?
Mr. Paul: Yes. I think this is not a consequence of free markets. What's happening is, there's transfer of wealth from the poor and the middle class to the wealthy.
Mr. Paul: This comes about because of the monetary system that we have. When you inflate a currency or destroy a currency, the middle class gets wiped out.
So the people who get to use the money first which is created by the Federal Reserve system benefit. So the money gravitates to the banks and to Wall Street.
That's why you have more billionaires than ever before. Today, this country is in the middle of a recession for a lot of people. Michigan knows about it. Poor people know about it. The middle class knows about it. Wall Street doesn't know about it. Washington, D.C., doesn't know about it.
But it's because of the monetary system and the excessive spending. As long as we live beyond our means we are destined to live beneath our means.
And we have lived beyond our means because we are financing a foreign policy that is so extravagant and beyond what we can control, as well as the spending here at home.
And we're depending on the creation of money out of thin air, which is nothing more than debasement of the currency. It's counterfeit. And it is a natural, predictable consequence that you're going to have people benefit from it and other people suffer.
Mr. Paul: So, if you want a healthy economy, you have to study monetary theory and figure out why it is that we're suffering. And everybody doesn't suffer equally, or this wouldn't be so bad.
It's always the poor people — those who are on retired incomes — that suffer the most. But the politicians and those who get to use the money first, like the military industrial complex, they make a lot of money and they benefit from it.8:02 am on October 10, 2007 Email James Ostrowski


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|I know this is unusually cold for this time of year (at least as far as looking at the weather records), and the ground seems to be frozen, with the extra coat of ice on top as a gratis.... Is it time to start mulching now? Or should I wait until the ground is REALLY frozen????
Follow-Up Postings:
- Posted by sage_lover z6 OH (My Page) on Fri, Dec 9, 05 at 18:44
|I am probably missing something obvious, but what are you mulching and why is it important to wait for the ground to be frozen? It seems many people mulch in spring, but this is mainly for looks. Nature "self mulches" in the fall which leads me to believe this is generally the best time.
- Posted by Michigoose Z5OH (My Page) on Fri, Dec 9, 05 at 19:11
|In the winter, I usually put mulch of pine boughs down over some or my more tender plants. I wait until the ground is frozen because if you don't, you will likely have everything eaten by voles/mice. What I am trying to prevent, primarily, is the heave which takes place with freezing and thawing.
Since I was planting way later than I should have been (mind you PLANTING perennials) since I broke my foot in August, this is especially important to make sure that my plants make it through the winter. I moved here from Connecticut, and therefore, I am unsure as to when some of the things should be done here. I was soundly zone 6 there, and I'm 5/borderline 6 here. It has been a long time since I lived in Michigan and I really can't remember what's best.
If I "self mulched" as fall does, I would end up losing stuff which I want to try to prevent.
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July 1, 2013 at 11:57 am
You always hear about how low the volume is during these holiday weeks, but I'm just curious if anyone else feels there's still money to be made this week — or around holidays in general.
July 4, 2013 at 8:05 pm
I will be looking on Friday to sell options .
You must be logged in to reply to this topic.


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(SP - 310: tonnage 39; length 65'; beam 14'; draft 3'6"; speed 9 knots; complement 9)
Raboco (SP-310), a motorboat, was built in 1913 by Racine Boat Co., Racine, Wis.; acquired by the Navy under free lease from Harry C. Good, Moline, III., 19 May 1917; delivered 7 July 1917; and commissioned 5 July 1917, Ens. Edward A. Green, USNRF, in command.
Throughout World War I, Raboco served with the coastal defense forces of the 9th, 10th, and 11th Naval Districts, operating principally between Sault Ste. Marie, Mich., and the Great Lakes (III.), Naval Training Station. She was returned to her owner 7 January 1919.
07 September 2004


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Chalets de style anciens du chat Meow fonctionnalités décorées d'antiquités, cheminées et 2 personne jacuzzis. Souhaitez surprendre vos proche un avec des fleurs, chocolats, etc. ? Nous nous occuperons de que pour vous. Vous souhaitez proposer ? Nous allons définir la scène pour vous. Vous souhaitez un petit, intime de mariage ? Notre kiosque romantique est l'endroit idéal. Nous mentionnait nos commodités modernes comme la TV satellite, CD, DVD, radio sirius libre commerciale et WiFi gratuit ? Nous sommes honorés d'offrir des militaires d'active une remise de 15 % sur tous les logements. Visitez notre site web pour les prix, les photos, les disponibilité en ligne et les réservations.
Notation basée sur
180 Avis
4,2 sur décembre 10, 2014
The cabin was nicely decorated and had all the amenities you would need. The fireplace added a special ambiance to our stay. We will for sure stay here again!
5 sur décembre 07, 2014
where do I begin? The property needed a little attention but the cabin was everything I could have dreamed of. My girlfriend and I needed a little getaway and this was very romantic. Perfect setting for just being together. I will recommend this to friends and family without hesitation. We will definitely stay there in the future.
4,6 sur novembre 06, 2014
We stayed int the calico cabin and it was perfect. Secluded, quiet, cozy, and clean! Far enough out of town to be away from it all but close enough to get there without difficulty. Even the drive there was pretty! Only juice and rolls for breakfast but we knew that going in and it was fine. We felt it was a great value and are planning to return soon!!!
5 sur octobre 22, 2014
This is our 2nd stay. This time we stayed in the Cats Eye cabin and could not have enjoyed it more. The cabin was beautifully decorated. The furnishings couldn't be more comfortable. We had everything we needed for a relaxing, getaway, anniversary weekend. We will be coming back to Fredericksburg for more anniversaries and we will be staying ta the Cat's Meow!!!
5 sur octobre 15, 2014
My husband and I are frequent visitors to Cat's Meow. On our latest visit, we stayed at the Cat's Eye Cabin. Beautiful, clean accomodations. Every detail has been attended to. The tranquil setting with the beautiful willdflowers enhanced our visit even more. Hunter and Pauline have always been helpful and gracious hosts on every visit. Definitely recommend Cat's Meow.
3,8 sur octobre 12, 2014
My husband & I came here for our 1yr anniversary. The cabin was very nice & cozy & the bed was very comfortable. The breakfast was nothing fancy but it was good. The next morning there was a scorpion in the shower with me & a dead one by sink but these cabins are out in the country so you can expect to see them. Overall our stay was awesome & we will definitely be back again!
4,6 sur septembre 24, 2014
The property is picturesque, the landscaping is wonderful and it is quite a peaceful place to stay, the cabin itself is lovely, clean and nicely decorated. The owners left tasty snacks in the fridge and brought more each day, always when we were out. They were very accomodating to my wife and me. It is also quite private, you can arrive, stay and leave without encountering anyone. We did have a rattler next to the cabin on the first night, but that was pretty neat, we didn't bother him and didn't see him again, also saw deer and rabbits. There are rocking chairs on the porch, which really added to the enjoyment of relaxing on property. Overall we'd recommend for any kind of getaway, although the place is particularly romantic so ideal for couples looking for that sort of thing.
4,4 sur août 29, 2014
Had a nice stay I'm the room above the garage The breakfast tasted great and there was a ton of privacy. We only had a tub and no shower so be prepared for that. It was a good value for our money and was a short drive into downtown. We didn't see anyone our whole stay and the stars are amazing.
3,8 sur août 22, 2014
My husband and I stayed in the Cat's Cradle room for our anniversary in July. We were very happy with our stay and would return again. Pauline made a point of introducing herself and asked us if we needed anything; she was very nice. The room was beautiful. And we really enjoyed the breakfast and the fact that if was something different each day. We liked how private it was and the view was nice too. The only thing I would change is that next time we will spend the extra money and stay in one of the cabins because I did not realize how much I was going to miss taking a shower as the Cat's Cradle does not have one, but I knew this when I booked the room, so live and learn. But all in all, I would recommend the Cat's Meow to anyone looking for a private getaway.
5 sur août 04, 2014
Great view, great service. Nice place to get away and relax. Close enough to Fredericksburg to enjoy the town but far enough out of town to get away. Will definitely revisit.
Catseye Cabin is our latest and most opulent addition to our family of Bed & Breakfasts featuring a king size bed topped with sumptuous, custom linens. Viewed from the bed is our Art Deco 2 person whirlpool tub surrounded by soft lighting cleverly hidden behind glass blocks. Check out the under floor lighting, too. Nestled next to the tub is a "see through" fireplace. In fact, the fireplace can be seen from just about anywhere in the cabin!

Try our most tempting cabin - you won't be disappointed!
Prix par nuit: $195 - $235
Catnip Cabin is one of our most popular cabins featuring a 2 person jacuzzi tub with romantic lighting set next to a "see through" fireplace for those crisp winter evenings. The private porch surround by native plantings offers you a secluded sanctuary to sit and view the wildlife. Look for our resident roadrunner!
Prix par nuit: $195 - $235
Calico Cabin is decorated in seductive and regal rich browns. A 2 person, marble jacuzzi is the main romantic feature in this open plan cabin. Modern amenities such as satellite TV, DVD, WiFi abound. Add a romantic package or onsite massage to make your visit to the Cat's Meow even more memorable.
Prix par nuit: $195 - $235
Cat's Cradle is a cozy upstairs one room suite with a jacuzzi tucked into the corner. A queen size iron bed satellite TV, DVD and WiFi are also available for your enjoyment. The private deck is wonderful for eating breakfast on and taking advantage of the valley and the deer feeding below.
Prix par nuit: $95 - $115
A la campagne, Ranch
San Antonio, TX (SAT) 80 miles
Catnip, Calico & CAT de support sont situés à 8 milles ouest sur l'autoroute 290 dans Fredericksburg
Antiquaires , Galeries d'art, Lieu de concert, Dîner gastronomique, Sites historiques, Concerts, Cinéma , Musée, Parcs nationaux/régionaux, Zone naturelle, Vignoble, Entreprise vinicole
Barbecue grill, Copieur, Equipé pour les mariages , Romantic Packages, Private, covered parking for all cabins, Intimate Weddings in our gazebo, Onsite Massages, Complimentary in room WiFi
Climatisation, Réveil, Lecteur CD, Ventilateurs de plafond, Cafetière/Bouilloire, Lecteur DVD, Cheminée, Réfrigérateur , Sèche-cheveux, Jacuzzi, Internet, Planche à repasser, Micro-ondes, Entrée indépendante, Radio, Réception chaînes satellite, TV, Films, Wi-Fi
Pauline & Hunter Scott
Chats , Chiens
Plus continental