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God's Sacred Tongue Hebrew and the American Imagination by Shalom L. Goldman Copyright (c) 2004 by the University of North Carolina Press. All rights reserved.
Chapter One
Sixteenth- and seventeenth-century Europeans understood exploration and discovery in the New World in biblical and Hebraic terms. This is, in effect, the earliest chapter in our history of American Hebraism, a Hebraism shaped within the context of the European history of ideas. For the Americas were thought to hold "Hebrew secrets." With the news of the European discoveries of the Americas, Christians and Jews sought ways to contextualize these astounding discoveries. Not surprisingly, a biblical worldview provided the context to explain the wonders of this New World. While Christians could accept that continents might remain unknown or forgotten for long periods of time, the enigma of unknown or forgotten peoples was more difficult to fathom. Had the Bible not accounted for the origin and spread of all of humankind? Genesis, Chapter 10, represents the three sons of Noah as the ancestors of all who live on the earth. For centuries the common Western understanding of the origins of the earth's diverse and far-flung peoples was that Europeans were descendants of Japeth, Africans descendants of Ham, and Middle Easterners the children of Shem or Sem. (Hence the designation "Semitic"first applied to a group of Middle Eastern languages, later specifically to Jews). The peoples of the Far East were variously assigned to one of the three sons.
But what of the peoples of the New World? To which son of Noah were they to be attributed? As historian of ideas Anthony Grafton noted: "The discovery of human beings in the Americas, after all, posed a hard question to scholars who believed that the world had a seamless and coherent history: where did they come from? Neither the Greeks, the Romans, nor the Jews had known of their existence. How, then, could Greco-Roman and Hebrew texts be complete and authoritative?"[1]
A ready-made solution to the enigma of the Native Americans was to link them to a people of biblical times who had long been lost to history: the "Ten Lost Tribes" of the Israelites. For many European scholars the biblical account was authoritative. Few disputed the accounts in the Book of Kings that chronicled the emergence of the Hebrew monarchies. In the tenth century B.C. the United Kingdom had divided into a Northern Kingdom, "Israel," made up of ten tribes, and a Southern Kingdom, "Judah," inhabited by the tribes of Judah and Benjamin. The biblical account of the fall of the Northern Kingdom of Israel in 722 B.C. concludes with this explanation of the fate of the kingdom's inhabitants: "In the ninth year of Hoshea the King of Assyria took Samaria, and carried Israel away into Assyria, and settled them in Khalah and on the Khabur, a river of Gozan, and in the Cities of the Medes" (II Kings 17:6). The fate of these tribes would remain an unsolved mystery that would inspire fabulists and theorists from ancient times to the present.
A century and a half after the fall of the Northern Kingdom of Israel, the Babylonian armies destroyed the Southern Kingdom. Jerusalem was laid waste in 586 B.C. The exile to Babylonthe paradigmatic exile of the Jewish experiencefollowed. The Jewish sense of self was forged in this experience. As the Psalmist wrote, "By the waters of Babylon we sat and wept as we remembered Zion." For the exiled Judeans, who yearned for Zion, there was no inclination to remember the ten tribes of the Northern Kingdom. The northern tribes were lost to history and to Jewish memory, their dispossession punishment for their sins of idolatry and wantonness. The Hebrew prophets spoke vaguely of a time when all the Tribes of Israel would be reunited; but this was in the End of Days. Ultimately, it was the fate of Judah that concerned the biblical narrator and later biblical commentators. Stories of the Lost Tribes only began to appeal to both Jewish and Christian audiences much later, during the medieval period.
As Christianity made the Old Testament its own, fusing it with the emerging New Testament, the historical fate of the Lost Tribes was divorced from the issue of ethnic identification that Jewish writers and readers had brought to it. The Lost Tribes now became part of Christian history, and the stories found a new audience. History as told in the Hebrew Bible now served as a "universal history." Even before the advent of Christianity, the Hebrew Bible, in Greek translation, had circulated throughout the Greek-speaking world. Greco-Roman and early Christian cultures developed an interest in the fate of the "lost" Israelites. Perhaps these lost peoples were living among them? Perhaps they peopled distant and inaccessible lands? Perhaps some Christians were themselves descended from the lost tribes? For Christians this curiosity would serve to link them to Old Testament Israel in both the physical sense and the spiritual sense.
With the spread of Christianity, speculation about the fate of these tribes became widespread. For many, Old Testament narrative was not only a moral teaching, but also a narrative of sacred history. While Catholic thinkers emphasized the allegorical in biblical history, the Reformationwith its focus on sola scriptura, scripture alone, as the key to truthlooked afresh at that history. In a book on the Lost Tribes one scholar noted, "No other subject seems to have had such fascination for the fanciful theorist."[2] Such theorizing began in earnest with the publication of reports of the European discoveries. While a variety of theories emerged, the "biblical origins" theory was the most popular. As Grafton points out, "In 1614 Sir Walter Raleigh's magnificent History of the World still dealt at length with exactly the same enterprise, that of tying the Indians to the biblical history of man."[3]
The Jewish-Indian Theory
For more than three centuries Americans have been fascinated with the attempt to "tie the Indians to the biblical history of man." Most of the adventurer-scholars portrayed in this book were engaged with proving, refuting, or reflecting upon this "biblical origins theory." Writing in the 1980s, intellectual historian Richard Popkin dubbed this notion "the Jewish-Indian theory." An American scholar of an earlier generation, Allen Godbey, compiled and analyzed many of the legends concerning the "true fate" of the Ten Lost Tribes of Ancient Israel. While Godbey's 1934 book focuses on the proliferation and acceptance of Lost Tribe theories, I treat those theories as part of the history of Christian Hebraism, the study of Hebrew and the Bible by premodern Christian scholars.
One of the more remarkable episodes in the history of speculation on the fate of the Lost Tribes occurred in seventeenth-century Holland. In 1644 Antonio Montezinos, a Spanish explorer of Jewish ancestry (he was also known as Aaron Levi), returned to Amsterdam from an extended journey in the interior of what is now Eastern Colombia. Testifying in front of Amsterdam's Rabbi Menasseh Ben Israel, Montezinos stated that he had met on his travels "the remnant of the Tribe of Reuben." A group of Indians in the mountains of the New World had spoken to him in an archaic Hebrew. As Montezinos put it, "They greeted me with the Shema Yisrael." The report that these people knew the words of the Jewish creed, words as old as the Book of Deuteronomy, convinced many who heard Montezinos's account that this tribe was Israelite in some form. A close look at Montezinos's account reveals that he implied only that some lost Jews lived among the Indians, not that all of the local Indians were Jews.
The news of this report spread quickly through European Jewish and Christian communities. The notion that the lost tribes had been "found" had a profound impact on millennialist thinking and politics in the seventeenth and eighteenth centuries. For many Christians and Jews, finding the remnants of the Lost Tribes served as a sign that the end of time was approaching. From this point forward the ingathering of the exiles and their return to the Land of Israel became an integral part of both Jewish and Christian millennialist thought.[4]
The Jewish-Indian theory, though today associated with fringe groups, "catastrophists," and other practitioners of wild historical speculation, was once accepted by some of the most respected and authoritative members of English and American society. Like Christian Hebraism with which it is sometimes conflated, this theory had little or no relationship to the Jews of its time. The Ancient Israelites generallyand the Ten Northern Tribes more specificallywere the object of inventive speculation. But Christians speculated only about their fate, not the fate of the Jews. The history of the Southern Kingdom, the group from which the Jews had descended, was well known: the exile to Babylon in the sixth century B.C., the Return to Zion "seventy years" later, the Second Temple and the reestablishment of the Jewish commonwealth, and, finally, the destruction of Judeaand Jerusalem, its political and spiritual centerby the Romans in the first century A.D. From this Judean culture, both rabbinic Judaism and Christianity emerged. The meaning of Jewish history was, therefore, clear to Christians (and to Jews, in a different sense). But what of the meaning and the fate of the Ten Lost Tribes?
As so much of God's Sacred Tongue is devoted to writers who were engaged with this theory, we might ask what part did the study of Hebrew language and texts play in this heady mixture of scientific and theological speculation? Montezinos based his claims on the Columbian tribe's knowledge of Hebrew. Rabbi Joseph Hakohen had made a parallel suggestion earlier in his Hebrew-language Universal History of the Franks and the Ottomans. According to Rabbi Hakohen, the European discoverers of the New World found that "the Indians of the Americas were able to speak a little of the language of Ishmael." This story, which indicates that some Jewish scholars were interested in biblical explanations of New World discoveries, may have resulted from reports that Columbus's navigators attempted to speak Arabic to the Indians. To some readers it suggested much more: a "Semitic" origin for the American tribes. Christian and Jewish readers associated Arabic with its Middle Eastern origins. For Middle Eastern Jewish scholars Hebrew, Aramaic, and Arabic were languages that all exegetes and legalists had to know. Perhaps the American tribes, with their seemingly familiar language, were, in fact, of the children of Ishmael.[5]
That Columbus's navigators had a biblical orientation is not at all surprising, for Columbus himself was deeply imbued with a biblical worldview. Biblical passages, among them the accounts of King Solomon's voyages to Ophir, were among the ancient writings that convinced Columbus that he could reach Asia by sailing to the west. As the classicist James Romm noted, "Columbus saw himself taking part in a grand reenactment of a glorious moment in the biblical past; and such returns to early mythic patterns confirmed his belief that the ancient prophecies were being fulfilled and that history was at last reaching its end."[6]
In the realm of the history of ideas, Rabbi Menasseh's Hope of Israel proved the most important expression of the theory. Menasseh had heard Montezinos's testimony as to Israelites in America in 1644. In the late 1640s he wrote an essay on the larger issue of the Jewish role in history. Published in 1650 in Spanish, it soon appeared in Latin, Hebrew, English, and Dutch. "The English translation, Hope of Israel, excited minds on both sides of the Atlantic, with its most enduring legacy being its influence on early American ethnography and eschatology
. Not surprisingly, most readers saw what they wished to see in the Hope of Israel, rather than what Menasseh intended. Hope of Israel was an important piece of Jewish messianism primarily because of the notoriety Gentiles gave it."[7]
For some Christian readers Hope of Israel affirmed their expectation of the promise of the conversion of the Jews to Christianity. The Protestant Reformation had subverted the allegorical reading of Israel's fate. "Particularly among some of Calvin's followers, prophecies and statements dealing with Israel and Zion came to be understood at face value. Thus, the apostle Paul's promise that one day 'all Israel shall be saved' was taken literally as referring to scattered Jews and the Lost Tribes."[8] In Protestant America these promises would take on new meaning and force.
American Puritans, followers of Calvin, had a special affinity for the biblical and Hebraic, and this affinity survived in American culture after the decline of Puritan doctrine and political power. Thus, a process begun in the Reformation in which the Jewish content of Christianity was rediscovered and reevaluated found its culmination and fulfillment in an American setting. If we think of the first four Christian centuries as a period when Christianity distanced itself from Judaic texts and concepts, we might think of the past four centuries as a time when some Christian churches rediscovered Hebraic and rabbinic categories of thought and action. These rediscoveries, which enabled the emergence of both Christian Hebraism and Christian Zionism, did not necessarily bring about or translate into sympathy for the Jews. As we shall see in the following chapters, an unsettling ambivalence characterized early American Protestant attitudes toward Jews. As with other components of the Christian Hebraic endeavor, this too had its roots and parallels in English thought.
England, steeped in a biblical tradition that identified and correlated English history with Jewish history, was at the forefront of such speculation. As late as the mid-nineteenth century influential British aristocrats were influenced by such speculation and adopted a "British Israelite" ideology. Fanciful philology backed up their claims that the Anglo-Saxons were, in fact, the descendants of Israel. Was Brit-ish not a code for Hebrew "Brit," covenant, and "Ish," man? Thus, the English upper classes were the true children of the Old Testament covenant. Though this group later discredited itself with its reactionary politics and thinly veiled anti-Semitism, certain of its ideas still persist in the upper reaches of British society. For its outlandish idea rested on a firm British foundation, the coronation of the British monarch is replete with Old Testament language and ceremony. In the 1953 coronation of Queen Elizabeth II, the Archbishop of Canterbury placed oil on the skin of the Queen as he recited this prayer: "And as Solomon was anointed King by Zadok the priest and Nathan the prophet, so be thou anointed, blessed, and consecrated over the peoples, whom the Lord thy God hath given thee to rule and govern." Though this blessing and others in a similar biblical vein are generally understood as the assertion of a spiritual connection to biblical Israel, some insist on a biological connection between English royalty and the ancient Davidic kingship. Queen Victoria seems to have subscribed to this Davidic theory and had her male children circumcised by a Jewish ritual circumciser, a mohel. Both Edward VII, the duke of Windsor, and Charles, the current prince of Whales, were circumcised by a well-known London physician and mohel, Dr. Jacob Snowman.[9]
During an earlier period British colonialists in Asia had identified the Afghans and Pathans as lost Israelite tribes now found by their Christian brothers. This insight would be made to serve British missionary aims. Not only could it explain the intransigence of these warring tribes that resisted British incursion, but more importantly, it also provided British theorists with a scenario for the End Time that excluded American notions of specialness. For Sir William Jones and others "the millennial drama involved the true Christians of Europe locating the Afghan Lost Tribes, and so creating the final moments of history without need of any Americans, native or immigrant."[10]
European discoveries in the New World, and the dissemination of relatively accurate ethnographic information about the indigenous peoples of the Americas, led to the decline of these apocalyptic fantasies, but not to their demise. Among both Jews and Christians, variants of the Jewish-Indian theory continued to crop up throughout the eighteenth and early nineteenth centuries. In the English-speaking world two elaborate statements of the theory were published in the eighteenth century: Lord Kingsborough's nine volume work The History of Mexico and Samuel Adair's ethnographic study of the American Indians.[11]
Adair was an English explorer who lived with the Native Americans of the southeastern colonies for close to forty years. His 1775 work, The History of the American Indians, is still valued today for its ethnographic insights into the lives of members of Native American tribes soon to be displaced. No longer taken seriously are Adair's emphatic claims that the tribes he lived amongthe Cherokees, Creeks, and Chickasawswere descended from Jews. Nevertheless, in the eighteenth and early nineteenth centuries this claim was debated at the highest levels of colonial and republican American life. As explained in the Prologue, Thomas Jefferson and John Adams discussed Adair's claims. Other prominent Americans, such as Elias Boudinot, president of the Continental Congress and first director of the U.S. Mint, firmly endorsed Adair's claims. Those like Jefferson and Adams who rejected the theory had to contend with a considerable literature that claimed to find numerous similarities between Native American customs and those of the biblical Hebrews.
For the English colonists in seventeenth- and eighteenth-century North America, the appeal of the Jewish-Indian theory was considerable. It fit into an already articulated worldview of the Old Testament as the course book of world history. Historians of the European settlement of the Americas have thoroughly documented how colonial religious leaders were convinced that they were the instruments of a divine plan. The New World was a Promised Land in which the Europeans had arrived after much wandering and travail. Their leaders were seen in the mold of Moses and Aaronintrepid spiritual figures and able spokesmen. While most Americans understood this Promised Land model as allegorical, some saw the settlement of the New World as the actual fulfillment of biblical promise.
The indigenous inhabitants of the New World"pagan" in their behaviorcould then be viewed in a number of ways. If they were "savages untouched by God's grace," they were condemned to perdition. This viewstrengthened by theories that situated the Native Americans outside the category of "the descendants of Adam and Eve"appealed to those who advocated harsh treatment of the American Indian tribes. In sharp contrast, one Spanish defender of the Indians, the seventeenth-century cleric Bartolome de las Casas, articulated a biblical theory that elevated the Native American tribes above their European conquerors. According to las Casas, the Indians were early descendants of Adam and Eve, who had wandered to remote areas of the earth. Separated from the great majority of humankind, they had not been corrupted by the evils of cities and civilizations. This separation preserved them in an Edenic innocence for the End Time, when they would rejoin a repentant humanity. These End Time ideas did not remain in the realm of the abstract. Like many other visionaries, this Spanish dissident attempted to create a new Eden. "Las Casas and his followers, who tried to create a millennial state in Guatemala without Spanish Conquistadors, introduced a supernatural element into theories about the Indians, namely that some of them had special properties that were crucial in providential times to come."[12]
For las Casas and his followers, the Indians were not of the lost Israelite tribes, rather they were descended from an earlier offshoot of the "Adamite" family tree. But Spanish America, as we have seen with Montezinos's deposition before Rabbi Menasseh Ben Israel, was also the scene of speculation that at least some of the Indians were lost Israelites. In The Hope of Israel, Menasseh, after weighing Montezinos's evidence and the reports of other European explorers, concluded that the great majority of indigenous Americans arrived there from Asia. It was possible, he said, "that the group encountered by Montezinos could be part of a lost tribe. This fits with other evidence that the fulfillment of God's Promise is at hand, and that we will witness the redemption of Israel. The Ten Tribes will emerge and return to join the other two (Judah and Benjamin) in Israel in the near future."[13] In the early decades of the eighteenth century, the Jewish-Indian theory was adopted by the eminent New England jurist Samuel Sewall. A colleague of his reported that Sewall would not support a war against the Indians, "not from mere humanity and compassion, but because he was inclined to think that they were part of the ancient people of God and that the tribes, by some means or other, had strolled into America."[14]
These ideas would reverberate in American culture two centuries later. For example, the Church of Jesus Christ of Latter-Day Saints, America's "new religion" of the mid-nineteenth century, would consider the Middle Eastern origins of the Native Americans a matter not of speculation, but of certainty. The Book of Mormon tells of Israelites who came to the New World thousands of years ago. Some of their descendants were the New World Indians discovered by the Europeans. The church hierarchy still deems Mormons who challenge the historicity of this form of the Jewish-Indian theory heretics.[15]
The Original Language
While they did not agree on the multiplicity of claims for linguistic evidence of the Lost Tribes of Israel, Jewish and Christian thinkers did agree on one linguistic matter. For within the Jewish and Christian traditions the assumption that there was one original language is the legacy of the biblical tale of the Tower of Babel. When the survivors of the flood and their descendants haughtily set out to build a city with "a tower with its top in the sky" in an effort to make a name for themselves, "The whole world had the same language and the same words" (Genesis 11:1). God, as punishment for the effort to construct this tower, said, "Let us then go down and confound their speech, so that they shall not understand one another's talk. God dispersed them from over the whole earth, and they stopped building the city."
Medieval Jewish thinkers, when they engaged the question of humanity's original language, did not all agree that it was Hebrew. Some relied on an opinion expressed in the Babylonian Talmud (Sanhedrin 38b) that Adam spoke Aramaic in the Garden of Eden. Aramaic was therefore suggested as an earlier, and more sacred, "key to creation." But Hebrew as the original language became the accepted view of most Christian thinkers. St. Jerome, the most philologically sophisticated of the early church fathers, had articulated this concept in his commentaries of the Old Testament. Many later scholars affirmed Jerome's statement, and from the fourth century onwards, the idea of Hebrew as the "primeval" or original language has a long and illustrious history.[16]
Hebrew, because of its perceived "simplicity," was thought to be the most direct and concise of languages. The poet Dante Alighieri (1265-1321), building on traditions already transmitted over a millennium, used religious ideas familiar to his readers to remind them that Hebrew was the language of Adam, and that the first human word was "El, the word for God." As to why Jesus used Hebrew, and why Hebrew words (Hosanna, Sabaoth) were retained in the text of the New Testament, the great Italian poet offered an inventive Christian theological explanation. "This form of speech was inherited by the sons of Heber, and called Hebrew after him. It remained their peculiar possession after the confusion of the Tower of Babel, so that our Savior, who was their descendant in his humanity, might use a language of grace and not of confusion. The Hebrew language, then, was formed by the lips of those who were the first to speak."[17]
Though he does not state this directly, Dante is here evoking another powerful Christological concept: Jesus is a second Adam who will restore humankind from its fallen state. How fitting it is that the second Adam should speak in the tongue granted by God to the first Adam. Furthermore, Dante refers to the conundrum of the Jew's persistence in historyand their despised state in Christendomwith his phrase, "their descendant in his humanity." Spiritually, Jesus is the beginning of a new dispensation, one rejected long ago by the very people from whom he sprung. The language of that people, Hebrew, still retains its sanctity for Dante and his readers. The people first associated with that language are yet another matter. They may be despised, but their language is still honored through its "Christian" associations.
At issue here is the ambivalence inherent in Christian study of Hebrew, an ambivalence that springs from the love-hate tension in some Christian views of the Jewish people. The Jews were, at one and the same time, the people who produced Christ, and the enemies of that same Savior. They are both "the people of the Old Dispensation" and the "Murderers of God." The study of Hebrew, the ancient language of this people, evoked for many Christian scholars the same degree of ambivalence and love-hate tension that the study of Jewish ritual and texts did. On the theological plane the resolution of that tension as it applied to the Jews as a people was well nigh impossible. The Jews remained a mysterious presence in history. Hebrewwith its dual function as representative of the Jews and of Christian originsoffered intellectual grounds on which this incompatibility could be played out, if not resolved. For those Christian scholars and adventurers whose story is told in God's Sacred Tongue there was a constant tension between a powerful attraction to Hebrew and a guarded interest in Jewish practices and practitioners. We will see these forces surface again in the twentieth century encounter between various American Christian groups and the State of Israel.
Christian Hebraism
European ideas of Hebrew as the original language were an integral part of a larger tradition of Christian Hebraism, a tradition whose roots go all the way back to the first Christian centuries. St. Jerome, who so forcefully promoted the idea that Hebrew was the prima lingua, or first language of the human race, can be thought of as the first Christian Hebraist. To ensure the authenticity and accuracy of his translation of the books of the Bible into Latin, Jerome journeyed to Palestine, settling near Bethlehem. There, he studied with scholars both Jewish and Christian. Women participated as well in this Christian study of Hebrew, despite strict limitations on women's education and intellectual advancement. Two Roman noblewomen, Paula and Julia, accompanied Jerome to Palestine, where their wealth helped support his scholarly work. He, in turn, included them in his scholarly and religious projects and attested to their proficiency in the "sacred tongue."[18]
From the mid-fourth century when Jerome and his companions lived in Bethlehem, until the Reformation when Hebrew studies were revived, Hebrew studies were only of interest to a very small coterie of biblical exegetes. In medieval Europe the intricacies of the Hebrew language were of little interest to scholars. The Catholic Church saw itself as the "New Israel," replacing the language and culture of the "Old Israel"; the study of the language of the "Old Israel" held little fascination. There were periodic outbursts of interest in the study of Hebrew, most significantly in twelfth- and thirteenth-century England. But it is only with the Renaissance and the Reformation that we find a resurgence of the Christian study of "the sacred language." In the sixteenth century the Church's reformers invoked the concept of sola scriptura: only the text of the Bible was to be used as a source of religious authority. In this view, the closer we get to the original meaning of the Bible, the closer we are to God's intentions. In the endeavor of sola scriptura, as in the earlier study of Hebrew in the twelfth and thirteenth centuries, England was to move to the forefront of Christian Hebraism. Scholars in Germany, Switzerland, and the Netherlands also made significant contributions to an emerging discourse of Hebrew studies. In 1540, Henry VIII established the Regius Professorships in Hebrew at Oxford and Cambridge. Knowledge of Hebrew became, in England as on the Continent, the mark of a truly educated person, one with access to the original texts of both the classics and the Bible. In Renaissance Europe, one often finds expressions of admiration for "the trilingual scholar" who was master of the three great languages of antiquityGreek, Latin, and Hebrew. The "trilingual scholar" was often a woman. Networks of "learned ladies" were established in seventeenth- and eighteenth-century Europe. Members of local political and religious aristocracies, these women formed an alternative to universities and academies that excluded women from higher education. Particularly in Germany, England, and the Low Countries, female Hebraists and Classicists created substitute structures in which they could study texts and engage biblical and post-biblical exegetical questions.[19]
As interest in Hebrew grew, Protestant scholars compiled dictionaries, grammars, and Hebrew chrestomathies, collections of passages from Judaic literature to aid students studying the language. In the sixteenth and early seventeenth centuries, these books were printed widely and used in colleges in Europe and in the new schools of the American colonies. Some Christian scholars in Europe availed themselves of Jewish informants. In Italy, for example, we find much Jewish-Christian scholarly cooperation. But in Germany and Poland mutual suspicion and wariness precluded any such collaborative efforts. The Jews were afraid of Christian missionary activity, while Christians who studied with Jewish scholars were likely to be accused of "Judaising tendencies."
Long before the English Crown established university chairs for the study of Hebrew and "other oriental languages," English Christianity developed a special affinity for the rhetoric of the Bible and its cadences. The notion that Hebrew was first among languages held special fascination for the English. The Venerable Bede, the eighth-century English churchman, was one of a number of early Christian writers who "evince a special fascination with the 'Veritas Hebraica': God's own chosen means of communication with the world." Thus, Bede declares, "Hebrew was the 'prima lingua'the 'prime' or 'first language' of the human race. Later it was disrupted and dispersed at Babel as a punishment for still another sin of pride. And from that disruption there arose the current multiplicity of languages coexisting with Hebrew, Adam's original tongue."[20]
This English affinity for Hebrew texts and the Hebrew tongue helped set the stage for American Hebraist endeavors. Especially among the founders of the early American colleges, the Hebraist legacies of Oxford and Cambridge were formative influences. As we shall see in later chapters, instruction in Hebrew language and texts were at the core of the early American college curriculum.
Christian Kabbalism
Parallel to the larger traditions of Christian Hebraism, another European cultural tradition emerged: Christian Kabbalism. Many Renaissance-era Christian scholars and mystics sought the "secret doctrine" of the Jews. Jewish mystical traditions, expounded in the thirteenth-century Zohar and other esoteric texts, caught the attention of Christian seekers who eagerly sought confirmation of "the Christian truth" in the Jewish tradition. Knowledge of Hebrew, and of Aramaicthe language of the Zoharwas a prerequisite for these investigations; thus, we find some overlap between the Hebraists and the Kabbalists. While many Christian Hebraists sought Hebraic knowledge to proselytize the Jews, this impulse was not dominant among the practitioners of Christian Kabbalism. Many of them looked to common themes in both religious traditions. While this commonality was often more real than imagined, it did presage the development of a less hostile, more irenic view of the Jewish tradition.
The scholars and practitioners of Christian Kabbalism were influenced by the great Renaissance scholar Pico della Mirandola, who died in 1494. Pico was interested in the scholarly aspects of the Jewish mystical tradition, not in the value of Hebrew as a tool for anti-Judaic polemics. He did not seek to convince the Jews, through the evidence of their own sacred writings, to convert to Christianity. Rather, he sought to increase the body of newly discovered knowledge by integrating "hidden" Hebrew classics with the recently discovered and translated texts of the Greco-Roman world. Among these texts were many thought to be ancient, such as those of the Hermetic corpus. Pico set out to create a synthesis of the Hermetic and the kabbalistic. If the Jewish material confirmed and validated the mystical teachings alluded to in the classical texts, so much the better. That would lend an aura of the sacred to the secrets of classical texts, the teachings of which clashed with Christian doctrine and were therefore suspected of being profane. Frances Yates, whose mid-twentieth century works on Renaissance magic illuminated the cultural centrality of the occult, wrote: "The profound significance of Pico della Mirandola in the history of humanity can hardly be estimated. He it was who first formulated a new position for European man, man as Magus using both Magia and Kabbalah to act upon the world, to control his destiny by science."[21]
In his search for kabbalistic secrets, Pico, the wealthy, influential fifteenth-century count of Mirandola, had help from both Jews and Jewish apostates to Christianity. In his famous Oration on the Dignity of Man Pico summarizes his understanding of the Kabbalah and pointedly claims, "I saw in them not so much the Mosaic, as the Christian religion."[22] Pico felt that Hebrew would give students of the mystical path access to a hitherto-concealed "spiritual magic"one that tapped the higher spiritual powers of the cosmos. This was the magic of the "practical kabbalah, which invokes angels, archangels, the ten sephiroth which are the names or powers of God, God himself, by means some of which are similar to other magical procedures but more particularly through the power of the sacred Hebrew language."[23]
Pico's "discovery" of the Kabbalah has to be viewed in the context of his application of the principles of allegorical interpretation. As the twentieth-century philosopher Ernst Cassirer put it, "Pico makes an unlimited, indeed we could say a hyperbolic, use of allegory." Cassirer, who sought in the fifteenth-century philosopher's work an affirmation of "the perennial philosophy, an enduring truth, in its main features immutable"explained Pico's fascination with the Zohar in this way: "Neither in the Bible nor in any other sacred document is there for him a sentence we can understand in its proper literal sense. There is always needed a difficult interpretation to release the genuine, the mystic and spiritual sense from the literal one. And only when we have penetrated this meaning is the religious truth disclosed to us. For this reason the Kabbalah acquires for Pico a controlling and central significance. For it is the key that first truly unlocks the secrets of the divine nature."[24]
Pico's contact with Jewish scholars and apostates was facilitated by the historical circumstances of his time and place. Late-fifteenth-century Italy was the only country in Europe that welcomed Jewish refugees from the Spanish Inquisition and expulsions. The Italian Humanists eagerly sought out the scholars among these Jews and New Christians. In this the Humanists risked the wrath of the Dominican and Franciscan orders, the members of which "preached frenzied sermons against unbelievers," particularly against the Jews.[25] But their need for authentic sources of information on Jewish matters overrode any scruples the Humanists may have had about associating with unbelievers.
Both the study of the Hebrew language and the study of Jewish mysticism had great influence in English intellectual life. The English cultural legacy, transmitted across the ocean to the American Zion, expressed itself in new ways on American shores. Throughout this examination of American Christian Hebraism, the search for the mystical truth from a Hebraic source is a constant theme. Two subjects of Part I, Harvard's Judah Monis and Yale's Ezra Stiles, studied kabbalistic texts. Kabbalism is also a previously unnoticed element in the writings of theologian Jonathan Edwards, and it informed the worldview of Joseph Smith, the Mormon prophet.
The American Colonies as Promised Land
In the minds of early American Protestant thinkers, Ancient Israel served as both a model for structuring a covenantal society and a warning of the consequences of failure to adhere to the divine covenant. Literary critic Sacvan Bercovitch, in his studies of typology in American culture, speaks of the "Puritan mythico-historiography" in which "the emigrants had fled England as from certain destruction. Behind them, they believed, lay the failure of European Protestantismand before them, as their refuge, what they called 'wilderness', 'desert'
The New World, according to that image, was the modern counterpart of the wilderness through which Israel reached Canaan, of the desert where Christ overcame the tempter."[26] The arduous journey of those who left English shores for the New World only strengthened English affinity for the Bible's exhortations, cadences, and images. God had destined these pilgrims to pass through the wilderness to the new Promised Land so that they could create a new society based on biblical models.
America's English colonists saw themselves as a "chosen people" fleeing the pharaohs of Egypt and arriving in the Promised Land. As one colonist wrote, "What shall we say of the singular providence of God bringing so many shiploads of His people, through so many dangers, as upon eagles' wings, with so much safety from year to year?" American religious dissidents, resentful of Puritan triumphalism, were known to satirize this identification with biblical Israel and use it in gentle jibes against the Boston clerical elite. Peter Folger, Benjamin Franklin's grandfather, agreed with his Rhode Island compatriot Roger Williams that the Old Testament had too great a hold on American religious thought. In 1676 he wrote, "New England they are like the Jews, as like as like can be."[27]
And like Jews throughout the Diaspora, New England's laity and clergy established schools that would perpetuate traditions of Hebrew learning. All ten of the colleges founded on American soil before the Revolution offered instruction in "Hebrew and the shemitish languages." Harvard, the first college established in the American colonies, was founded and led by clergymenscholars whose own academic interests were centered on Hebrew language and textual study. These clergymen endeavored to perpetuate their intellectual legacy in what Cotton Mather dubbed "New England's Beit Midrash." While expertise in Hebrew was the province of early Harvard's intellectual leadership, the study of the Bible in English was at the core of New England's spiritual life.
For all of the early English settlers, whether they were settled in the North or the South, the Bible was the central text of religious and political discourse. Though few were familiar with "the sacred writ in its original tongue," all knew the Bible in its various English translations. These translations appeared in print from the 1530s onward and they had a profound effect on English religious and political life. The Authorized Version or King James Bible, soon to become the standard text, was completed in 1611, only nine years before the establishment of Plymouth Colony. More than twenty Christian Hebraists, many of them familiar with the classical Jewish commentaries, were among the group of scholars that produced the King James Bible. Some of these scholars had studied with Jewish informants. All of them were heirs to the recently reconsidered Christian ideas about Hebrew and the Bible, ideas that would enter the colonial American mainstream and from there help shape the self-concept of Americans during the early years of the Republic.
© 2015 The University of North Carolina Press
116 South Boundary Street, Chapel Hill, NC 27514-3808
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Title of the LinkLakewood Memorial Library
URL (address) for the Linkhttp://www.cclslib.org/lakewood/lakewood.html

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Silk'n BellaLite Hair Removal System
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Model: 57125 Item: PAC57125
Durable and ultra fade-resistant, it's the perfect choice for bulletin boards and backgrounds. Available in an astounding variety of vibrant colors, roll sizes, prints and specialty finishes. Great for school and home arts and crafts projects. Acid-free. Size: 48" x 50 ft; Paper Color(s): Nile Green; Paper Weight: 50 lb; Rolls Per Unit: 1.
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October 27th, 2012, 08:43 AM | #1 |
Senior Member
inner beadlock
I was tolling the for sale section on pirate and came across a set of hummer rims with motorcycle tires for inner beadlocks, it looks like a cheap way for inner locks but seams like a pita to mount. anybody heard of this or tried it.
http://www.pirate4x4.com/forum/axles...beadlocks.html |
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October 27th, 2012, 08:48 AM | #2 |
Senior Member
That's the system that inner air uses as well as the stauns but the motorcycle tubes are contained inside a beefier sleeve that makes it conform better to the beads. And yes, they can be a pain in the ass to get together without tearing, especially without the beefy sleeve.
October 27th, 2012, 09:01 AM | #4 |
Senior Member
It's the sewn up sleeve of a beefier material (ballistic nylon?) that makes the tube conform to. I wouldn't think just using a tube would work since it wouldn't be contained at all and could just inflate toward the path of least resistance, ie up instead against the bead.
October 27th, 2012, 09:31 AM | #6 |
Senior Member
Makes sense. I understand what you mean by path of least resistance, but would the moto tire push hard enough on the inner bead to be worth it, the guy selling the tires seams to think the it works better, granted he is the one sell the tires.
October 27th, 2012, 10:19 AM | #9 |
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I seen the for sale thread on Pirate myself. It is a homebrew setup that is the same concept as innerairlocks/stauns. The guy is using a 255x17 motorcycle tire as the sleeve and a tube to push the motorcycle tire against the inner beads of the actual tire.
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Superficial Siderosis
Sagittal T1, axial T1, and axial T2WI show a hypointense
coating of the brainstem and cerebellum. Note the increased conspicuity
of this coating on the T2WI due to local dephasing from hemosiderin (blooming).
Moderate vermian atrophy is present as well.
Superficial siderosis results from chronic hemorrhage
in the subarachnoid space leading to coating of the brain surfaces with
hemosiderin. Although some cases may be associated with tumors such as
hemangioblastoma, the offending lesion is rarely identified. Cerebellar
atrophy is commonly associated with this condition.


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Rustic Ridge Apartments
4298 Vineshire Dr., Columbus, OH 43202 View On Map (614) 918-9547Rustic Ridge Apartments is under NEW MANGEMENT! The perfect time to check out this very affordable community, in the perfect location for you to call home. Call me now. I can't wait to show you your new home.
Come visit our 'Little Piece of Heaven,' conveniently located close to I-70, I-270 and the COTA bus line, making your commute to work and play an easy one. All Rustic Ridge's apartments have a basement, not intended for over night stays but meant to extend your enjoyment and space. Call today to schedule an appointment to see your new home. Don't wait! Call Now!
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Our residents love being close to the shopping experiences of Macy's, Sears, Toys-R-Us, and all the wonderful stores at the Eastland Mall! You'll love our location, too. Close to all the best dining in the area, like The Red Lobster, Steak & Shake, and any fast food your heart desires. Our residents' also love having a spacious but affordable apartment home with a professional management and maintenance staff that really cares. Call now and get a 'Little Piece of Heaven' all your own.
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Modern Warfare 2 First Look At Multiplayer AC130 Gameplay
Comments are Closed
this is one game i don't care about. i am not into shooters. but i just hate how popular this game is, but on the other hand it also deserves an award on how popular it is. if only kya dark lineage was this popular.
Posted: December 8, 2009 9:05 AM -
i doubt there will be a modern warfare 3, but maybe WaW 2!?
Posted: October 21, 2009 6:36 PM -
Why the heck this game comes out in November???? Why not Today or Next week? Why Not? Why??? :'(
Posted: August 22, 2009 11:35 AM -
[url=http://ps3trophycard.co m/profile/war_lord103][img]htt p://card.mmos.com/psn/profile/ wa/r/War_Lord103/card.png[/img ][/url]Posted: August 21, 2009 7:52 PM -
the quality of this video sucks... go on youtube and watch this soon to be epic video in high quality...
http://www.youtube.com/watch ?v=f2xR-1vmH9YPosted: August 13, 2009 3:36 PM -
call of duty has to be THE most overrated game in the history of mankind. When I found out that it got second best xbox game of all time I threw my magazine into a blender. I've played call of duty 2, 3 and modern warfare. so It's not like im just dogging it and I've never played it, but I dont see what the big deal is I hate call of duty there is nothing special about it!
Posted: August 2, 2009 1:55 PM -
Is IW implying that there is going to be a mordern warfare 3 (at 0:59)? Sorry if this is old news but I was just wondering because if so IW already has my preorder for #3.
Posted: August 1, 2009 9:19 PM -
i think this game is going to be the best game in America and the best game of the year.
Posted: July 30, 2009 1:15 PM -
this is gunna be one the of games of the year for sure n years to come like the halo franchise
it looks like the baby of Battlefield:Bad Company and Rainbow Sex Vegas 2 had a baby...lol SweetPosted: July 30, 2009 11:22 AM -
modern warfare 2 is the best game EVER. then again InfinityWard makes good games
Posted: July 29, 2009 10:26 PM -
DO WANT!!DO WANT!!DO WANT!!DO WANT!!DO WANT!!DO WANT!!DO WANT!!DO WANT!!Posted: July 29, 2009 8:51 PM -
this game comes out 2 days after my birthday this is what im asking for
Posted: July 29, 2009 11:02 AM -
i wonder r they gonna have any gold guns? prolly not tho=(
Posted: July 28, 2009 3:09 PM -
Looks pretty freaking sweet. got the prestige edition preordered!
Posted: July 28, 2009 1:09 PM


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It's not all work and service here at St. Augustine. Taking the time to relax and enjoy one another's company offers us the opportunity to continue to grow in our knowledge and love of each other, strengthening our foundation as a faith community. Jesus performed his first miracle at a party! From annual pull-out-all-the-stops events such as the Knights of Columbus Warm up from Winter Dinner/Dance to the Parish Nursing's monthly coffee and donut gathering, there are plenty of opportunities to get together with fellow parishioners. Ministries devoted solely to social activity are our Senior Ministry and the weekly Sunday Family Social following the 9:30AM Mass. Don't see a group that you might be interested in? Why not start one?! Call the parish office for more info – 978 475-0050 x37.
See the Events page for info on current events or check the parish calendar.


text:
Renal transplantation in Lindau-von Hippel Disease. | |
MedLine Citation:
PMID: 327975 Owner: NLM Status: MEDLINE |
Renal cell carcinoma may develop in up to 25% of patients with Lindau-von Hippel disease who survive the earlier manifestations of this disease, and this neoplasm may frequently be bilateral. With early detection of such lesions, operative cure of renal cell carcinoma is more likely in these patients. However, some patients may need to undergo bilateral nephrectomy for cure. Such a patient may benefit from cadaver renal transplant in spite of the increased risk of cancer in immunosuppressed patients. We present such a case in a patient with Lindau-von Hippel disease. |
G J Peterson; J E Codd; R E Cuddihee; W T Newton |
Related Documents
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Publication Detail:
Type: Case Reports; Journal Article |
Journal Detail:
Title: Archives of surgery (Chicago, Ill. : 1960) Volume: 112 ISSN: 0004-0010 ISO Abbreviation: Arch Surg Publication Date: 1977 Jul |
Date Detail:
Created Date: 1977-08-12 Completed Date: 1977-08-12 Revised Date: 2007-11-15 |
Medline Journal Info:
Nlm Unique ID: 9716528 Medline TA: Arch Surg Country: UNITED STATES |
Other Details:
Languages: eng Pagination: 841-2 Citation Subset: AIM; IM |
Export Citation:
APA/MLA Format Download EndNote Download BibTex |
MeSH Terms | |
surgery* Adolescent Adult Angiomatosis / surgery* Child Female Humans Kidney Neoplasms / surgery* Kidney Transplantation* Male Transplantation, Homologous von Hippel-Lindau Disease / genetics, surgery* |
From MEDLINE®/PubMed®, a database of the U.S. National Library of Medicine
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text:
When Ken Griffey Jr. retired last year, he did so pretty quietly. Yes, there was a bit of rancor around the time it happened, but there wasn't much to the actual announcement. An announcement which almost got lost in the shuffle because it happened on the same night as the Armando Galarraga Jim Joyce game. He spoke with the media about it yesterday, however, and said it would be the last time he does:
"Last year I felt that it was much better for me to remove myself from the team. I told [Chuck Armstrong] and [Howard Lincoln] if I felt I was going to become a distraction, then I [would] retire. One thing I didn't want to become is a distraction to the organization … There was no fault. Things happen. I'm not upset. People thought I was upset about certain things. That wasn't the case. I just felt it was more important to retire instead of becoming a distraction. It no longer became the Seattle Mariners. It became, 'When is Ken doing this? When is Ken doing that?' I didn't want people who I truly care about have to answer those questions day in and day out."
Most folks believe that Griffey and manager Don Wakamatsu were at odds, which was probably a safe assumption. It's also clear, though, that Griffey had nothing left as a player, so the rancor and the distraction were likely only part of the equation.
And, actually, Griffey's diminished-to-the-point-of-disappearing skills are probably what made the relationship between Wakamatsu and Griffey so tough to begin with. Piecing together the various things we've heard in the past year, the manager understandably felt that he had to win games, and he couldn't do it with Griffey. He needed to limit Griffey's contribution, but didn't have any support from the front office in how to do that. This, in turn, led to the rest of the team turning on Wakamatsu when he limited Griffey's role and it turned ugly from there. And while in my view it was the front office that should have driven that train and smoothed things out with respect to Griffey being benched, it's also quite possible that Wakamatsu didn't distinguish himself in the interpersonal relations department himself.
Ultimately this is a minor footnote to a Hall of Fame career, but it's interesting all the same.
- northeastern31 - Mar 17, 2011 at 10:12 AM
JR. has been my favorite ball player since I was a kid. He always played the game with a smile on his face and boy did he play it well! In an era of steroids, Jr. was a light during a dark time for the game. I am going to miss seeing him play.
- Detroit Michael - Mar 17, 2011 at 10:20 AM
Did Griffey nod off during yesterday's media event?
- paperlions - Mar 17, 2011 at 11:40 AM
So not being good enough to be on a ML roster wasn't enough to make him retire? Implicit in his comments is the fact that he knew he wasn't good enough to contribute to winning, but he was going to take up a roster spot until him doing so became a distraction?
Congrats to the Mariners brass and Griffey for putting the manager in an lose-lose situation.
- luckywi - Mar 17, 2011 at 1:08 PM
Yeah, another class move, that shine's hollow, in the long run. He was a good player, but he has proven ove the years that he really only cares about Jr. The "fireplace incident"?His refusal to be traded anywhere but Cincinatti? Because he didn't like the travel. Yeah that was good for the "team".
- luckywi - Mar 22, 2011 at 2:36 PM
FOur comment, with 20+ votes? Looks like northeatern31 has few logins, huh?


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Portland senior goalkeeper Kelsey Davis' days with UCLA are a distant memory. That she played her freshman season in Los Angeles, she said, doesn't fuel her desire to defeat the Bruins today when the two women's soccer teams meet in the NCAA Tournament quarterfinals with a trip to the College Cup next week on the line. Much fresher in Davis' mind than nostalgia are the Pilots' numerous losses to UCLA. With the big exception of the 2005 NCAA final, the Bruins have owned the Pilots. The result is a strong rivalry that, though one-sided on the field, is anything but when it comes to the emotion of the competition. "This is the first generation of players where we haven't had someone on our team that has won a national championship," Davis said. "I think collectively we're hungry. We want it." Few programs have had the Pilots' number through the years. North Carolina is 7-0-1 against Portland. Notre Dame, 7-4. And UCLA is 7-1. All seven losses to the Bruins have come by one goal, and four defeats have come in the tournament, including a 3-2 double-overtime loss in the 2007 quarterfinals. "Losing in overtime is always something that sticks with you," Pilots midfielder Keelin Winters said. "And that's definitely the case, at least for me. And I think that goes along with a lot of my teammates. You always remember something like that. That alone promotes a rivalry." The rivalry got kick-started again when UCLA received one of the four No. 1 seeds in this year's tournament and Portland received a No. 2 seed - despite the Pilots being No.¤2 in the national coaches poll and No.¤3 in the Ratings Percentage Index, ahead of UCLA (No. 3 and No. 5, respectively) in both. But before the selections, the Pilots met to prepare for possible disappointment and to make sure they maintained a mindset that wouldn't allow the probability of traveling for the quarterfinals to distract them. "The first thing we noticed was that we were on the UCLA side of the bracket," Winters said. "I don't think any of us put our heads down. I think all of us smiled and said, 'That's awesome.' If we had to play a team in the quarterfinals, we'd want it to be UCLA simply because over the last four years they've gotten the better of us." UCLA coach Jillian Ellis, in her 11th season, said the intensity of games against Portland often rivals that of games against cross-town rival USC. "We've been fortunate to win those games against the Pilots," Ellis said. "But there's a lot of emotion. And when we usually end up playing them, it's at a really critical part of the season." Many players on both teams know one another from club teams. Ellis has coached the U-20 and U-21 U.S. youth national teams and has worked with Winters, Davis, Charney Burke and Michelle Enyeart. "When you get to the upper echelon of players, you run into those players in different arenas," Ellis said. Also, many of UCLA's players were recruited by Portland and vice versa. For that reason, Pilots coach Garrett Smith said the programs are similar. "It is just a matter of if a player wants to go to a bigger school or a smaller school," Smith said. "That's usually what it comes down to." The history of the rivalry won't be a factor today, Smith said. He said each encounter with the Bruins has had a different feel. In 2005, the Pilots were 23-0-2, led by the dominant Christine Sinclair, who scored 39 goals, and Portland defeated UCLA 4-0 in the final. "That team felt like it was just invincible," Smith said. "Everything was just going the right way. It was just one of those years." The 2007 team was more youthful, finished 18-4 and was forced to play on the road during the tournament. By the team Portland faced UCLA in the quarterfinals, Smith said, the Pilots were battling fatigue and lacked the maturity to beat the Bruins. This year's team, Smith said, is different. "We're a veteran team and we're ready to handle this game on the road," Smith said. Goalkeeper Davis added this team has bonded like no other she has been a part of at Portland. "We're extremely close on and off the field," she said. "This is the first time that I feel like all of us are on the same exact page and have the same exact mindset." Flying to Los Angeles to face a difficult foe only adds to the thrill of chasing a championship for the Pilots. "There's always something new or some challenge that you have to work for," Winters said. "I think that whole history makes playing against them so much fun."
Portland Pilots and UCLA Bruins set to add another chapter to women's soccer rivalry
Aaron Fentress, The Oregonian
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on November 27, 2009 at 7:11 PM, updated November 27, 2009 at 9:55 PM
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on November 27, 2009 at 7:11 PM, updated November 27, 2009 at 9:55 PM


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Tuesday 19 April 2005 |
Gareth Southgate Card was given for a foul
Player was substituted for tactical reasons
On:Jason Kennedy
Off:Colin Cooper
Brian McBride
Player was substituted for tactical reasons
On:Steed Malbranque
Off:Collins John
The official awarded Boro an 89th-minute penalty for keeper Edwin van der Sar's challenge on Jimmy Floyd Hasselbaink despite the fact that the incident clearly took place outside the box, and Bolo Zenden gratefully accepted the chance to level.
Fulham boss Chris Coleman was incandescent with rage on the final whistle, although he was steered away from Mr Styles as he went on to the pitch to make his feelings known.
The Londoners looked to have snatched all three points when American striker Brian McBride fired home from a Tomasz Radzinski cross with eight minutes remaining.
But the Teessiders, who would have climbed into seventh-place and the final UEFA Cup berth with a win, denied them their first away victory since January 22 at the death to leave them more or less safe, but not quite just yet.
Middlesbrough's focus all season has been to finish in the top six, something they have never before achieved in the Barclays Premiership, although the weekend's FA Cup semi-final results mean that seventh will be good enough to earn a UEFA Cup berth.
However, if Steve McClaren's injury-hit squad welcomed that extra leeway, they did little to take advantage of it before the break with a dismal performance.
Bolo Zenden returned from an ankle problem to provide what spark there was, but what little his side created was wasted by striker Szilard Nemeth.
The Slovakian has repeatedly voiced his disappointment about his lack of chances, but with Mark Viduka and Joseph Job both out of action, he has been given his opportunity.
Taking it is another thing, and Nemeth repeatedly wasted good positions by failing to get in a cross or a shot when the occasion demanded.
Strike-partner Hasselbaink was a virtual spectator as Stewart Downing saw less of the ball than he did during the days when he used to sit on the substitutes' bench.
Fulham were marginally better but used their share of the ball more effectively, although they too failed to make the most of their chances.
McBride was the main culprit and, if he was unfortunate to direct an eighth-minute header just wide of the post, he really should have done better 10 minutes before the break when, having got the benefit of an extremely generous offside decision, he planted another well off target.
In the meantime, Collins John has scuffed a shot wastefully away from the goal after veteran defender Colin Cooper, 38, had stubbed a clearance out to him on the edge of the penalty area.
Boro trudged off at half-time to a chorus of boos after drastically under-achieving as Mark Pembridge, Lee Clark, Radzinski and Luis Boa Morte had made them look lethargic and uninspired.
There was little doubt that they would have to improve dramatically if they were to emerge with the three points they needed to climb into the European places.
But if anything, the visitors were even more prominent in the minutes immediately after the restart, Pembridge just failing to find either McBride or Zat Knight with a 48th-minute corner and Gareth Southgate hacking away a Boa Morte cross two minutes later after he had sliced his way into the penalty area from the left.
They were unlucky not to get their noses in front on 55 minutes when, after John had been felled by Ehiogu 22 yards out, Boa Morte curled the resulting free-kick over the defensive wall, but with keeper Brad Jones beaten, the ball came back off the crossbar.
The escape seemed to shake Boro from their slumbers, and they responded swiftly, although Nemeth enraged the home fans when he failed to get a touch on Ray Parlour's cross at the near post second later.
George Boateng drilled a rising 62nd-minute shot just wide after Knight had only half-cleared a Zenden corner and the Teessiders were finally making their presence felt on a sustained basis, although their tendency to give the ball away far too cheaply was proving costly.
It was Fulham now looking nervous at the back with the home side having re-organised in midfield to allow Parlour to partner Boateng in the middle with Zenden switching to the left wing and Downing to the right.
Zenden blasted a long-range effort harmlessly wide 16 minutes from time and Hasselbaink flicked a header agonisingly past the post three minutes later, but the decisive moment was to come at the other end.
There were just eight minutes remaining when Radzinski found space on the right and crossed to the far post, where McBride controlled assuredly before driving a low shot past Brad Jones.
However, his side was to be denied victory by Styles' error, with Zenden making no mistake from the spot.
Competition: Barclays Premier League
Date: Tuesday 19 April 2005
Kick-off: 8:00pm
Venue: Riverside Stadium, Middlesbrough
Attendance: 30,650
Referee: Rob Styles
Line-up: Jones; Cooper (Kennedy 86'), Southgate, Ehiogu, Queudrue; Zenden, Boateng, Parlour, Downing; Hasselbaink, Nemeth
Unused substitutes: Knight, Wheater, Davies, Doriva
Line-up: Van der Sar; Volz, Knight, Goma, Rosenior; Radzinski, Pembridge, Clark, Boa Morte; John (Malbranque 82'), McBride
Unused substitutes: Crossley, Bocanegra, Claus Jensen, Rehman
Pos | Club | Pl | Pts |
1 | Chelsea | 32 | 81 |
2 | Arsenal | 32 | 70 |
3 | Manchester United | 32 | 67 |
4 | Everton | 32 | 54 |
5 | Bolton Wanderers | 34 | 53 |
6 | Liverpool | 33 | 51 |
7 | Tottenham Hotspur | 33 | 47 |
8 | Middlesbrough | 33 | 46 |
9 | Aston Villa | 33 | 45 |
10 | Charlton Athletic | 33 | 44 |
11 | Manchester City | 33 | 41 |
12 | Birmingham City | 33 | 38 |
13 | Newcastle United | 31 | 38 |
14 | Blackburn Rovers | 32 | 36 |
15 | Fulham | 33 | 35 |
16 | Portsmouth | 33 | 35 |
17 | Southampton | 34 | 28 |
18 | West Bromwich Albion | 32 | 28 |
19 | Crystal Palace | 33 | 27 |
20 | Norwich City | 33 | 24 |


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February 9, 2014 12:33:05 AM
Shakespeare's popular tragedy that plums the depths of jealously and rage launches the 2014 spring Lyceum Series at Mississippi State.
"Othello" will be performed at the university Feb. 20 by veteran actors of the Virginia-based American Shakespeare Center. The curtain rises at 7:30 p.m. in Lee Hall's Bettersworth Auditorium.
To provide some pleasures enjoyed by playgoers of Shakespeare's time, the program will feature universal lighting that enables actors and audience members to see each other.
Both at its home -- the Blackfriars Playhouse in Staunton -- and on the road, the American Shakespeare Company regularly employs staging conditions similar to those used during the English Renaissance of the late 15th and early 16th centuries. The goal is to help break down the traditional barriers between performers and those who've come to appreciate their work.
Because of continuing Lee Hall renovations, all Lyceum seating this year is general admission only.
Tickets are $15 each and may be purchased at lyceum.msstate.edu/#!series-events.
While on campus, members of the ASC troupe also will lead workshops for students and teachers at both MSU and Golden Triangle secondary schools. The outreach is made possible through a Cross College Research Award sponsored by MSU's Office of Research and Economic Development and funded by the Shackouls Honors College.
The two other Lyceum Series events of the 2014 spring semester will include a Feb. 27 production by the Koresh Dance Company and a special April 6 performance of "The Miracle Worker" by the Montana Repertory.
For additional information on all Lyceum events, contact series director Amelia Treptow at 662-325-2930 or email@example.com.
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1. Market Street vendors prep for festival: Welcome to Kenneth Smith's 'wonderful world of color' COMMUNITY
2. Being Beautiful: Celebrating more than 50 shades of grey COLUMNS
3. Visitors from Down Under tour Deep South COMMUNITY
4. Open house, 'tea party' to feature icon's hats COMMUNITY
5. A Stone's Throw: What is this world coming to? COLUMNS


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Quest:Arelion's Secret
Revision as of 04:50, July 7, 2010 by WoWWiki-Skyfire (Talk | contribs)
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Arelion's Secret | |
Start | Magistrix Carinda |
End | Magister Aledis |
Level | 62 Requires Level 60 |
Type | Solo |
Category | Zangarmarsh |
Experience | 7,600 XP or 4560 at Level 90 |
Previous | [62] Arelion's Journal |
Next | [62] The Mistress Revealed |
[show]Objectives Edit
Magistrix Carinda wants you to interrogate Magister Aledis, last seen traveling from Falcon Watch to Zangarmarsh.
Description Edit
Arelion's journal does not deal with any sort of scholarly studies. It details his escapades with a young female blood elf! How could I've been such a fool? Unfortunately, the floozy's identity is not revealed in this journal. Aledis, a colleague of Arelion's, was his best friend and confidant. Go question him and find out who he was having this affair with. I saw Aledis leave Falcon Watch for Zangarmarsh. Follow the road headed north from town; it'll eventually lead west, toward Zangarmarsh.
Completion Edit
I'll talk, <class>. Put your weapon down, I don't want any more trouble.
Gains Edit
Upon completion of this quest you will gain:
- 7600 XP (or 1 83 at level 70)
- 150 reputation with Silvermoon City
Quest progression Edit
- [62] Arelion's Journal
- [62] Arelion's Secret
- [62] The Mistress Revealed
- [62] Arelion's Mistress


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If you want to save or have a lot of money, you may have to choose your mate carefully. While love is fine and even great, there are plenty of people who enter into marriage in the full knowledge of exactly how it will help (or hurt) them financially. While it may sound cold, it's no colder than the person who marries because their partner looks good on their arm, or the person who marries because their partner can lift their social status.
I don't think I, personally, could marry only for money. I need love in my life to keep me happy. But some people do just fine with someone they like or can be friends with, even if they don't love them. Others don't even need frie


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The police analysed 5 lakh phone calls, before zeroing in on culprits in a robbery case involving Rs. 40 lakh worth of diamonds and jewels
Painstaking analysis of lakhs of mobile phone calls enabled Hyderabad police crack a seemingly clueless robbery of nearly Rs. 40 lakh worth of diamonds and gold jewellery at Miyapur of Cyberabad.
The loot was recovered following the arrest of the seven-member gang which planned and executed the crime with clock-work precision and left not an iota of evidence behind, North Zone DCP R. Jayalakshmi told reporters on Wednesday.
The kingpins in the case – Ch. Mahender, M. Babu and Ch. Sreenivasu – turned out to be pearl and precious stone sellers. Through their acquaintances in the business, the trio learnt about a jeweller from Tamil Nadu, Balakrishna, who sells jewellery and precious stones to retailers in Andhra Pradesh.
As per the plan, a member of the gang rang him up a few days ago while he was in Karimnagar. Claiming himself to be a Hyderabad-based gold merchant, the caller lured Balakrishna to the city, stating that he would purchase all the jewellery from him at one go.
"Balakrishna had never met this person earlier but the caller gained his confidence by claiming that he collected his number through a trader in Secunderabad," investigators said. As per the caller's instructions, the jeweller arrived at an isolated space in Miyapur. Two persons hired by the gang came on a bike, hurled chilli powder on his face, beat him up and took away the bag of jewellery.
Mahankali police of Hyderabad had to register the case even when the robbery was committed in Miyapur of Cyberabad as the victim could not convince the Miyapur police about the crime since he was not fluent in Telugu, the DCP said.
Save the calls he had received from the offenders, Balakrishna had no other evidence.
These calls, investigators later learnt, originated from SIM cards obtained by presenting fake documents. A special team comprising Mahankali Detective Inspector A. Srinivasa Rao began analysing call data records of several persons dealing with jewellery and precious stones.
Using special software, they scrutinised nearly five lakh mobile phone calls before narrowing down on the trio, who was eventually caught along with Md. Anwar, P. Raju, Ch. Sreedhar and M. Shankar.
Keywords: mobile phone, Hyderabad police, robbery, jewellery and precious stones, Tamil Nadu, Andhra Pradesh, Mahankali police of Hyderabad


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Can you describe to me the taste of salt without using the word "salty"?
And can you think of other things that can only be described using their name?
PS. There is actually a Philosophical point to the question.
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Can you describe to me the taste of salt without using the word "salty"?
And can you think of other things that can only be described using their name?
PS. There is actually a Philosophical point to the question.
Salt is kind of a mix of an acidic, mineralish taste. It is sodium chloride, after all.
in smals amounts tastey... in large amounts pukey, stimulates the back part of the tounge and you u taste it in the back of your throught.
I know what your on about. How much of yourself can you define, how many of your actions can you justify, its strange how people can use words to describe that they dont know there meaning, but they still use the words correctly.
how do you know exactly what de ja vu is, people say they`ve experienced this but is each experience the same ?
The mind can see and understand a thousand words and pistures all at once, but to make someone else see this it would take a long time, talking is insuffiecient for the mind.
Where do you think evolution will take us.
yeah I got carried away.............
well i've always been fascinated with the way you can lick a lollypop and stick it in a bowl of salt then lick the salt off and do it again... i had to stop that after my doctor said all the salt was corroding my something or other or maybe it was degenerating my other thing...
hmmm.......a feel and taste of sting i guess would be one other way to put it..
Nice try, but would anyone actually know what it tasted like from any of your descriptions?
You're on the right track Kikieru, philosophy wise. There is a quote that goes with the concept.
"To those who have had the experience no explanation is necessary, to those who have not, none is possible."
How many things happen in our lives that we cannot explain in a way someone will understand unless they have had the same experience?
How do you describe the taste of salt to someone who has never tasted it so that they will understand?
I think this is impossible, because it is almost the same question as:Quote:
Originally Posted by Arrianna
How do you explain the color blue to someone who is colorblind?
Well, color to the blind, yes, that is another comparison.Quote:
Originally Posted by pyoro-pyoro
The point is are there experiences that cannot be described?
I take it your answer is yes?


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Given a set of positive integers, not greater than 100000, how can we find the maximal subset such that no three numbers form an Arithmetic progression?
I am looking for some algorithmic approach. If the problem is NP complete, I would like corresponding transformation. Any kind of heuristics will help!


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Upper Bells on February 10, 2010 | [ Sizes: Orig | Large | Med | Small | Thumb ] | |
During a snowshoe trip to South Thunder Moutain Mother Nature provided us with numerous stunning views of Upper Bells and Lone Peak. This is only one example. In this picture the ghostly form of this mountain haunts the imagination. |


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United States
Lytle Creek
Dan and Dee follow the sun!
Dan & Dee's Travels
Lytle Creek, CA - Mountain Lakes Campground
Apr 5, 2010
Show all 8 photos
We are just outside of Los Angles, CA for a few nights. We had to wind our way up a mountain to get here. We had a great visit with Mark Anderson and his girlfriend. Mark is a friend of Dan's for many years. They shared an apartment in NJ after they both were transferred there by AT&T. We had the pleasure of experiencing a big earthquake while we were here. We were relaxing in the coach when it starting rocking. Dan said "is the wind blowing that hard". The amazing thing was it kept on rocking. Other earthquakes I had been in were over before you realized you were moving. This one lasted for about 45 sec which is a long time. There was no damage here but it was much worse on the mexico border.
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With 59 of 60 seats in the Alaska Legislature up for election this fall, combat politics are back in season across the 49th state. Primary elections are scheduled for Aug. 28 but Lt. Gov. Mead Treadwell, who oversees state elections, put folks on notice Monday that time was running out for Alaskans who aren't registered to vote.
The deadline to register for voting in Alaska's legislative primaries is Sunday, July 29. Treadwell's memo said Alaska Division of Elections offices in Anchorage, Juneau, Nome, Mat-Su and Fairbanks will be open this weekend, Saturday and Sunday, July 28-29, to help Alaskans meet state and federal voter registration requirements. Voters can also change their party affiliation up until the deadline. Here in Alaska, participating in Republican primaries means registering with the Alaska GOP, or with the state as a nonpartisan or undeclared voter. Alaska Democratic Party primary rules allow anyone registered in Alaska to vote for Democratic candidates.
Here's a handy guide for other ways to register to vote.
Every seat of the Alaska House of Representatives is up for election this fall and 19 of the 20 Alaska Senate districts are in play. Sen. Dennis Egan, D-Juneau, is the only lawmaker in Alaska sitting pretty and not up for election in November. But there are others who will have a relatively laid-back primary season: Sen. Lyman Hoffman, D-Bethel, faces no challengers and is running unopposed. And nine other Senate districts have a one-on-one matchup between a Democrat and Republican, meaning those candidates can safely look ahead to the general election certain of their adversaries.
Why such a busy election calendar? Thank the decennial remapping of Alaska's legislative district boundaries. Alaska endured an exceptionally lengthy redistricting process this go-around, one that only last month produced a map approved by state and federal courts, after more than a year of attempts, for next month's primaries. Will the newly-drawn districts give Democrats or Republicans an upper hand in the next Legislature? That remains to be seen.
Both parties seem optimistic about their chances. David Bremer, a spokesman for Alaska Democrats, said party leaders were "very confident" heading into primary season.
"We have a strong set of a candidates who are working very hard," Bremer said. "They're looking out for the interests of Alaskans, and protecting their pocketbooks as much as possible."
Republicans are banking on their deep list of registered voters to help swing the state Senate back to Republican control after years in the political wilderness. As of January 2012, there were about 60,000 more registered Republicans in Alaska than Democrats.
"We've always been pretty good on the get-out-the-vote effort and making sure people are informed about the absentee ballot," said Frank McQueary, chairman of the Party Rules Committee for the state Republican Party. "So the numbers alone can be helpful for us."
Some races, though, are shaping up to be particularly contentious. Below are some of the most heated Senate races for August primary elections.
Democrat vs. Democrat
Only one primary will pit Democrat against Democrat. Senate District M includes part of Eagle River and East Anchorage, and two big names are squaring off against each other. Incumbent Sen. Bettye Davis faces a challenge from former state Rep. Harry Crawford, whom voters may remember from his unsuccessful bid to unseat Congressman Don Young back in 2010.
Davis is a former Anchorage School Board member who -- prior to her election to the Senate in 2000 -- also served as a member of the State House. Both Davis and Crawford have name recognition and long political careers; expect this one to be one of the most interesting primary contests in Alaska. The winner will face Republican Rep. Anna Fairclough, a former Anchorage Assemblywoman looking to move into the Senate.
Republican vs. Republican
There are a few more primary races featuring Republican candidates facing off against other Republicans, perhaps an indication of some infighting between the party's establishment and its insurgent Libertarian-leaning Ron Paul supporters.
Paul's supporters took over key party leadership positions in May, including the chairmanship long wielded by legendary Alaska GOP boss Randy Ruedrich.
But perhaps the main draw that's pitting conservatives against one another may be bipartisan fatigue. The Senate Bipartisan Working Group -- a group of 10 Democrats and six Republicans caucusing together as the majority -- have decided Senate business for five years now. Many Republicans and pro-oil industry groups view the bipartisan majority as enemy number one in Gov. Sean Parnell's quest to reform Alaska's oil taxes.
Oil taxes are a focal point of just about every primary contest and will undoubtedly consume the general election debate.
Here's a rundown of Alaska Senate primaries pitting Republicans against each other:
- District D (Rural Mat-Su/Greater Palmer area): Incumbent Linda Menard, elected in 2009, faces off against the Matanuska-Susitna Borough's school board president Mike Dunleavy. Menard is a member of the Bipartisan Working Group. There are no Democrats registered to run in this district.
- District J (West Anchorage and Sand Lake): This is another two-against-one matchup, with Republicans Bob Bell and Liz Vazquez duking it out to challenge Democratic incumbent Hollis French. Bell is a former Anchorage Assemblyman; Vazquez is a former Alaska Assistant Attorney General and Chugach Electric Association board member.
- District K (Anchorage's Oceanview and Taku neighborhoods): Incumbent Republican candidate Lesil McGuire took office in 2007 after six years in the State House, and is facing Jeff Landfield, a graduate of UAA, a supporter of Ron Paul and an employee of an IT Consulting firm in Anchorage. McGuire is a member of the Bipartisan Working Group and has been silent on Landfield's quest to get her into a debate. Democrat Roselyn Cacy is also registered in District K.
- District N (South Anchorage and North Kenai): Incumbent Cathy Giessel, elected in 2010, is up against Kenai Peninsula Borough School Board President Joe Arness. Giessel is not a member of the Bipartisan Working Group, and there are no Democrats registered in this district.
- District O (Kenai, Soldotna, Homer and South Kenai): Incumbent Tom Wagoner, who has already served nearly a decade in the Senate, will see Soldotna Mayor Peter Micciche next to his name on the primary ballot. There are no Democrats registered to run in this district.
Democrat versus Republican
Sens. Albert Kookesh (D-Angoon) and Bert Stedman (R-Sitka) must have drawn the short straws in the redistricting process, because they're being forced up against each other in the newly redrawn district Q. That district now covers the Ketchikan and Wrangell areas, as well as the islands of Southeast Alaska.
The primary in District Q won't be particularly interesting -- they're both running unopposed by any members of their own parties. But instead of riding the small comfort of incumbency during the election, they'll go up against each other in the general election.
Kookesh is a former House Representative, and has been in the Senate since 2005. Stedman has a one-term edge on Kookesh, having served since 2003. Both men, however, are on the Senate Bipartisan Working Group, which means that the loss of one represents a possible reduction among the coalition.
A similar situation will unfold in district A (North Pole/Farmers Loop), where two other current Senators will face off: Democrat Joe Thomas and Republican John Coghill. Coghill, however, is one of the four members of the Senate who are not part of the Bipartisan Working Group, so a victory for him could be big for shifting influence away from the coalition.
Incumbent-free districts
Two districts feature no incumbent candidates, making them among the most hotly contested.
District H (Anchorage's Spenard and University neighborhoods): Don Smith, an Anchorage School Board member, is up against first-time candidate Clint Hess in this open seat. One of them will square off against Democrats who have hopes of winning an open Midtown Senate seat. State Rep. Berta Gardner is giving up her House post to run for it.
District C (Richardson Highway and Chena Ridge regions, in the Interior) has three Republicans vying for the general election slot. They are: Click Bishop, Former Alaska Department of Labor Commissioner; David Eastman, a tea party advocate; and Ralph Seekins, a former Fairbanks-area State Senator. Also running unopposed is Democrat Anne Sudkamp.
Learn much more about the candidates and the other races, at the Division of Elections. You can also check out the new district listing, here.
Contact Ben Anderson at firstname.lastname@example.com


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An inspiration for culinary adventures of all sorts, this trio of simple syrups is carefully crafted with natural ingredients in some downright interesting flavor combinations. They're just as at home in a marinade or dressing as they are in a cocktail. We'd heartily recommend using them for the latter, by the way. Choose your 3 favorites from the following flavors:
Turmeric, Almond & Rose Syrup (16 oz.)
Made with filtered water, turmeric, almond essence, rose water and date syrup. Delightful for baking, marinating and cocktail experimenting.
Fennel, Birch & Dandelion Syrup (16 oz.)
An herbal take on root beer, this syrup combines fennel seed, birch bark, dandelion root and lapsang souchong tea with filtered water and cane sugar.
Espresso & Cardamom Syrup (16 oz.)
A syrup filled with espresso, cardamom seed, filtered water and cane sugar mixes mighty fine with caffeinated drinks, whiskey or vodka.
Salted Plum Chili Syrup (16 oz.)
A take on Li Hing Mui, this syrup makes an excellent fish marinade or addition to sauces and dressings. Made with plum paste, salt, cane sugar and filtered water.
Sage, Rosehip & Elderflower Syrup (16 oz.)
Black sage from the mountains outside Los Angeles, elderflower extract and rosehips combine forces in this earthy and refreshing elixir. Equally delicious in cocktails or sodas.
Shipping: This product ships from the maker within 7 days, via USPS
Returns: Unused and unopened items may be returned within 30 days


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Zombie Run will raise money for education, community and leadership
Las Vegas, NV (KTNV) -- Generation Vegas, a recently founded Las Vegas non-profit organization, has announces its first fundraiser: The Las Vegas Zombie Run.
Runners in the 5K, to be held on Oct. 28 at Sunset Park, will be provided flag football-style belts and will need to use their smarts and agility to avoid the zombies plaguing the course. If runners finish the race with any flags, they've made it out alive. If runners lose all of their flags, they will finish the race just like the zombies...dead.
The mission of Generation Vegas is to make Las Vegas a better place for future generations by promoting education, community and leadership. The race is unofficially timed and will take place on the walking trails at Sunset Park. Pre-registration is $40 plus a $3.95 handling fee. Race day registration is $45. Race registration includes a runners bib and flag belt, as well as a complimentary event t-shirt.
More information can be found at www.lasvegaszombierun.com.


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Diving Toes
William Moore 5/28/2006 4:47:57 PM
splendid photo...great timing and comp #454128Debbie Del Tejo 5/28/2006 4:59:24 PM
Excellent and very unique....great photo. #2825754William C. Raco 5/28/2006 6:32:47 PM
This is great!Bill #2825921
Karen Walzer 5/28/2006 9:27:53 PM
Just love this photo! #2826257Nemil B. Chabebe 6/18/2006 8:20:35 PM
This is a great and a unique shot. #2912951Diane Dupuis-Kallos 6/21/2006 3:49:38 AM
Great capture Rob! Congrats! #2924469Carolyn Foster Spano 6/21/2006 4:57:15 AM
Congrats! #2925099William Moore 6/21/2006 8:43:27 AM
had a feeling this would be a winner...great finalist #2927058Jane Summa 6/22/2006 10:18:06 PM
This is great, Rob! excellent timing! Congratulations!!!! #2937442Rob Friedman 6/23/2006 5:49:46 AM
Thanks everyone! #2939296
Copyright for this gallery photo belongs solely to Rob Friedman. Images may not be copied, downloaded, or used in any way without the expressed, written permission of the photographer.
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The effect of current density, stripe length, stripe width, and temperature on resistance saturation during electromigration testing


text: Help Pour Out The Rain By Buddy Jewel C/B X20010 Am/G 3X2210 Dm7 XX0211 These "wierd" chord are nothing more than a walking down bass line that when you play the bass note in the song it really fills it out. Many thanks to ER for clearing my head on this tab! Great help!! Intro: C C/B Am Am/G F G C F C The moment was custom made to order Dm7 Em I was ridin with my daughter F G On our way back from Monroe C And like children do F C She started playing twenty questions Dm7 Em But I never could have guessed one F G Would touch me to my soul She said: Chorus: F G Daddy when we get to heaven C C/B Am Am/G Can I taste the Milky Way F G Are we goin' there to visit C C/B Am Am/G Or are we goin there to stay F G Am I gonna to see my grandpa C C/B Am Can I have a pair of wings Dm Em F And do you think that God could use another angel G C To help pour out the rain Well I won't lie, I pulled that car right over And I sat there on the shoulder, tryin to dry my misty eyes And I whispered, Lord I wanna thank you for my children Cause your innocence that fills them often takes me by surprise Chorus C C/B Am Am/G F G twice Bridge: F G Well I thought about it later on C C/B Am And a smile came to my face Dm7 Em And when I tucked her into bed F G I got down on my knees and prayed Ending chorus Lord when I get to heaven can I taste the Milky Way I don't want to come to visit cause I'm commin home to stay And I can't wait to see my family and meet Jesus face to face And do you think lord you could use just one more angel To help pour out the rain Can I help pour out the rain C C/B Am Am/G F G


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217 members Latest Activity: Mar 27 Whether you are picking up knitting needles for the first time or tackling your first intarsia pattern, this is the place to ask questions, learn…
661 members Latest Activity: Aug 16, 2014 Ready to join Kelley on her cardigan adventure? Download the free pattern and knit along with us on this classically-styled steeked cardigan.
Dazzling, brilliant colors inspired by the night sky and a sheen that shimmers like the stars.
50% Merino Wool, 50% Bamboo. Sport weight. Just $4.99/50g!
Choose bright and bold or subtle, gentle waves of color: Chroma is a gorgeously soft wool single-ply with just a dash of nylon.
Just $9.99/100g.
© 2015 Created by Knit Picks Admin.


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Registration is now open for the 2015 season! It runs 28 weeks, May 18th through November 27th.
Join here or learn more about our CSA program here.
Upcoming Farm Event: Open House & Strawberry Shortcake Fest, Saturday April 25th, 2-5pm! More details here and on our Facebook page. Hope to see you there!
Shooting Star CSA is a 15 acre, CCOF-certified organic farm located in the Suisun Valley, in Fairfield, California. Now in our sixth year of operation, we're proud to feed over 250 families each year.
We operate a seasonal weekly vegetable box program, known as Community Supported Agriculture (CSA). Our season runs 28 weeks, May through November. We have dropsites in Berkeley, Albany, Oakland, San Francisco, Fairfield, Benicia, Vacaville, Vallejo, Concord, Walnut Creek and Lafayette. Click here for more details.
Our warm summer climate and fertile soil makes for some of the tastiest vegetables, sweetest melons, and happiest customers.
Top quality produce is our pride, and growing it is our joy. Local food security is our civic duty. Our mission at Shooting Star CSA is to provide our customers with nourishing, nutritionally dense vegetables and melons that are the best they've ever had.
Welcome to our Farm
Shooting Star CSA 707-207-0548 firstname.lastname@example.com PO BOX 3087, Fairfield, CA 94533
Matthew Mccue and Lily Schneider, owner and operators of Shooting Star CSA
Current Members: Login Here