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Deciding on A Wonderful Marriage ceremony Dress On A Budget
Your wedding can be the most joyous and unforgettable celebration in your life span, and concurrently be the trigger of excellent quantities of pressure. A marriage involves so many alternatives about funds, food, the cake, the venue and visitor so that it effortlessly turns into frustrating. The suggestions provided listed here are designed to assist you minimize your pressure and take pleasure in arranging your specific working day.
Apply strolling down the aisle as considerably as you can appropriate just before the wedding ceremony. Make confident that you do this at the actual web site of the wedding, as you will want to check out the ground with the footwear you are going to wear. This makes it possible for you to have self-confidence in each and every phase on the huge working day.
Need to you want to cater the foods oneself, search to wholesale shops like Sam's. If you store wholesale, you will be in a position to get lots of foods at significantly much better prices. Feel about inquiring friends and relations to chip in on the foods.
The correct wedding dress can be fairly costly. To help defray the cost of a wedding robe, you might want to shop for dresses that may not be regarded a marriage ceremony dress. A bridesmaid dress, for instance, could look spectacular on your figure and will usually be much less than 50 percent the price of an genuine marriage ceremony gown. Even with alterations, the value may nevertheless be much less.
Although it may seem to be apparent, bear in mind that who you plan to marry should be the biggest thing to consider of all! You should by no means rush into a marriage just due to the fact others are pushing your or since you are caught up in marriage ceremony preparing. Your choice to get married must get into account every little thing that you love–or can not stand–about your possible mate.
Girls normally prepare their weddings many years before it is even a actuality. There are also numerous items that want to be prepared, creating even the considered of having one frustrating. With any luck ,, this report has shed some gentle on the organizing approach and you can program the marriage ceremony of your goals.

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Champion City!
on January 26, 2012 at 2:23 pm
Posted In: Blog
Champion City Comics is a web site dedicated to promoting webcomics and their creators. I was lucky enough to be interviewed by Champion City's TonyDoug Wright recently, which accompanied a review of MF3. Champion City Comics is a neat site, and anyone who likes comics should check it out. Thanks to Tony for taking the time to do the review.


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More payday lenders could be forced out of business after the Competition and Markets Authority called for an independent price-comparison site to show borrowers which loans charge rip-off interest.
The move would hit high-cost credit companies that rely on charging up to £30 more than rivals on a £100 loan to make a profit.
Tough new rules introduced in April have already forced almost half of payday lenders to pull out of the market, the Financial Conduct Authority revealed last month.
After a 12-month investigation and assessments of 15 million loans, the CMA concluded that borrowers are being charged a total of £45m a year too much, with most being overcharged a fiver or tenner when they borrow.
The authority is demanding that lenders tell people upfront how much they will be charged if they don't repay on time, and that lead generators, or brokers, come clean about their activities so that borrowers know which firm will actually be lending to them.
The problem stems from a lack of competition among payday lenders, the CMA believes. Simon Polito, chairman of its payday lending investigation group, said people taking out a loan shouldn't have to pay more than is necessary.
The payday lending industry has grown dramatically since the recession struck in 2008 and now generates revenues of around £1.1bn.
Mike O'Connor of StepChange, the debt charity, said: "The payday lending market consistently fails consumers. Payday loans are supposed to serve as one-off short-term loans, but with customers taking out an average of six per year, this is a market that traps people in unsustainable cycles of unaffordable repeat borrowing."
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Immaculate well cared for home in Westbrook Village. Great open floor plan that has a nice flow. Large open kitchen with an island, breakfast bar, and Corian counters. Roll out drawers in the cabinets. Solar tube for natural light & RO system for filtered water. Spacious great room with beautiful large windows. Designer light fixtures and fans. Lovely master bedroom with separate exit to the covered back patio. Expansive master bathroom with upgraded fixtures, new shower surround, a jetted soaking tub, and dual sinks. Large walk in closet. Generous secondary bath with dual sinks, glass shower enclosure, and upgraded fixtures. Covered patio fully extended along back of house and finished with tile. 2.5 car garage with golf cart storage & plug. New landscape irrigation system
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- Alternative revenue sources. There is lots of scrambling going on given regulatory shifts and the need to grow revenues in the retail banking sector. Many of my discussions were about how banks can grow using the online and mobile channels. There were lots of questions regarding merchant funded rewards and how they can be integrated into online banking using vendors like Cardlytics or BillShrink.
- Analytics. This is a subject that everyone always seems to be talking about but isn't doing all that much with. Banks are sitting on tons of data, sitting being the key word. A number of discussions centered around how to leverage this data to build more complete customer views and cross-sell other products.
- Online banking platform upgrades and PFM. This is now trickling down to the retail front, following a ton of activity in the corporate banking space. Banks are realizing that their online banking offerings are stale, and don't provide the experience that customers are looking for. This will be a slow moving boat, but the exploration phase has certainly started. Much of this is being fueled by interest in PFM and the desire to integrate it with online banking.
- Mobile initiatives. Mobile is still a raging topic and was the focus of many discussions. A few key questions came up. Are mobile devices replacing the PC? What role do tablets play? Both these questions were also tied to the biggest dilemma – should I prioritize investment in the mobile channel, online channel, or both? My colleague Red Gillen will address these questions in more detail in a blog entry next week.
A couple of things surprised me:
- Lack of emphasis on social media. This has been a huge topic lately, and I found that the conference had little emphasis on this. Yes, the founder of Twitter was a keynote speaker, and there were other sessions on this topic, but I didn't find that banks at the event had that many questions here. Many banks are still clueless when it comes to social media. I actually had one banker tell me that he doesn't believe that social media will affect his customers. There is obviously a lot of learning for banks to do here in order to grow into the shifts that have already taken place in the online world.
- Limited concerns and discussions about online banking security and threats. All kinds of fraud has hit the business banking sector this past year. There is a lot that banks can learn from this, and additional safeguards need to be put into place for consumers.
For some further reading, Jim Bruene at NetBanker has compiled his Best of BAI Retail Delivery 2010.I welcome all comments and thoughts. I also encourage those of you who were in attendance to share your experiences.


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Other notable Nigerian albums on the iTunes World chart are Wizkid's Ayo at #14, P-Square's Double Trouble at 109, and 2face Ascension at 111.
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But that doesn't mean the 6-foot-11, 235-pound center from Mobile, Alabama doesn't have a bright future ahead for the Louisville Cardinals. In fact, Huffman might have the brightest future of any of Pitino's current crop of rookies.
Primarily because of injuries that have kept 6-8 sophomore forward Tello Palacios and 6-11 sophomore center David Padgett off the practice court, Huffman might be the player who has benefited the most from their absence. Once just after thought for Pitino prior to Palacios' and Padgett's injuries, Huffman has impressed his new coach since practice started last week.
"I really wouldn't have paid too much attention to Jonathan Huffman this year because he's so physically weak," Pitino said last week. "But now having spent this much time and effort with (him), we've got a special basketball player. He's probably the slowest in development as far as his body, but he probably has the most potential. If I look at this class and say who's going to go the furthest it's probably Jonathan Huffman."
Apparently, Huffman has also impressed former Boston Celtics and Philadelphia 76ers coach Jim O'Brien, a former Pitino assistant who watched the Cardinals practice last week.
Huffman battled 6-10 Terrance Farley in
the post during Louisville's first practice.
Even though Huffman might be ready to contribute sooner than expected for the Cardinals, he's got some important strides to make with his both his game and his body.
"He's weak physically and defensively," Pitino said. "He just needs some maturing from a strength stand point."
Huffman agreed with Pitino's assessment.
"Right now, I need to work on getting stronger, getting some rebounds and blocking some shots, and knocking down some shots to stretch out the defense," said Huffman. "That's pretty much my role right now."
Huffman said he's intent on making strides in both areas that Pitino pointed out for improvement.
"That's my main focus," said Huffman. "Just rebounding and getting stronger in the paint."
Whether or not Huffman develops into the best player in his class remains to be seen. However, it's becoming clear that the Cardinals newest additions are developing a special chemistry during their first semester at U of L together.
"All them are real great guys," Huffman said. "We're always together and we keep each other motivated, especially through practice. So we're going to be a real good class I think."


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The Monkey Lives On!
Coming home after a work's evening out I lost my purse. I guessed it had fallen out my bag as I was being dropped off. While it was probably very close to my house I couldn't find it and had to cancel my debit cards, etc. I'd had the purse for ten years as it was a Christmas present. It was a bright, red leather, Cheeky Monkey purse, so probably not very grown up for a 36 year old but I was very upset to have lost him! Everyone I spoke to said I might get the purse back eventually but the money and vouchers in there would very likely disappear
. I had therefore written off the contents of the purse and was even considering whether to move on and go "grown-up" when I was seeking a replacement. I came home late the next night and my monkey purse was on my mat! I checked the contents and everything was intact including anything of cash value. I was astounded when I read the accompanying note which read, "I found this last night. It was too dark to go through it then, so I came back tonight. I got your address from your license. Sorry. Iain." Not only had this man returned my purse but he was apologizing for not bringing it back sooner! I have told everyone I know and the standard response was, "It restores your faith in human nature" and it prompted lots of stories about similar positive experiences. There were no contact details so am unable to get in touch to say thank you to Iain, but I hope he gets to know how grateful I am!
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The Nature of Ambition, by Grant Snider | Goodvillenews
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The Power of Failure, People & Karma Banking
Six months out of grad school Jim Fruchterman found himself at a rocket launchpad for one of the very first private enterprise rocket companies. "Our business manager was doing the countdown. 5-4-3-2-1, oh, BLEEP. The rocket blew up!" It was a pivotal failure in his trajectory. Fruchterman moved to the Bay Area and started his own rocket company. It failed. ...
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ILLINOIS CLASSICAL STUDIES VOLUME VII.2. Fall Miroslav Marcovich, Editor SCHOLARS PRESS ISSN
- Laurence Ducharme
- il y a 1 ans
- Total affichages :
1 ILLINOIS CLASSICAL STUDIES VOLUME VII.2 Fall 1982 Miroslav Marcovich, Editor SCHOLARS PRESS ISSN
2 ILLINOIS CLASSICAL STUDIES VOLUME VIL2 STUDIES IN MEMORY OF ALEXANDER TURYN ( ) PART FOUR 1982 Scholars Press 101 Salem Street P.O. Box 2268 Chico, California Printed in the ILSA.
3 . PREFACE Professor Alexander Turyn passed away on 26 August He read only Part I of the present Festschrift in his honor (ICS VI. 1). Parts II-IV (ICS VI. 2 & VII. 1-2) appear now as Studies in memory of this great classical scholar. Ave^ pia anima. At the end of the first hebdomad of its life to speak with Solon --, Illinois Classical Studies has achieved wide national and international recognition. Volumes I-VII ( ) include a total of 135 scholarly contributions over 2100 printed pages -- by classicists from fifteen different countries writing in English, German, French, Italian or Russian. An Index of authors and titles to Vols. I-VII is to be found at the end of this issue. It shows a strong input of senior scholars of international renown, along with a fair share of contributions by junior classicists both male and female. The founding editor of this journal now feels that ICS has established itself and that the time has come for him to step down. I trust I was successful in keeping a middle course between too high scholarly standards and tolerance. As an old German saying goes, too often "ein Ordentlicher sagt nichts Ausserordentliahes, ein Ausserordentlicher sagt niohts Ovdentliahes. " My successor is Professor John Kevin Newman. It is a pleasant duty for this editor to express his sincere appreciation to contributors and subscribers to ICS, to generous donors, and to two publishers -- Illinois U.P. and Scholars Press Urbana, 1 March 1982 MIROSLAV MARCOVICH, Editor
5 ICS VI (1982). CONTENTS 1. The Two Faces of Hesiod's Muse 1 PATRICIA ANN MARQUARDT 2. Un passage heracliteen dans le Politique 13 PIERRE COLACLIDES 3. Pindar's Eleventh Nemean Ode: A Commentary 16 W. J. VERDENIUS 4. The World-Soul in the Platonic Cosmology 41 RICHARD MOHR 5. Agesilaos und Timotheos: zwei StaatsmSnnersportrSts 49 MARIAN PLEZIA 6. On the Nature of Conflict in the Comedies of Menander (in Russian) 62 V. N. larkho 7. Lucretius and Callimachus 77 ROBERT D. BROWN 8. Catullus 64 and the Heroic Age: A Reply 98 JAMES H. DEE 9. The Structure and Function of Horace, Odes PETER G. TOOHEY 10. Art and Ethics in the Drama: Senecan "Pseudotragedy" Reconsidered 125 ANNA LYDIA MOTTO and JOHN R, CLARK 11. Plutarch and Anaxagoras 141 JACKSON HERSHBELL 12. Inscriptional Evidence as a Source of Spoken Latin 159 PAUL A. GAENG *
6 VI ICS VII. 1-2 (1982), Contents 13. Heraclitus: Some Characteristics 171 MIROSLAV MARCOVICH 14. Pindar, Solon and Jealousy: Political Vocabulary in the Eleventh Pythian 189 J. K. NEWMAN 15. Ricostruzione dei franimenti di Strabone, Geografia VII 197 FRANCESCO SBORDONE 16. Plutarch and Aristotle 207 F. H. SANDBACH 17. The First Prologue of Babrius: Lines JOHN VAIO 18. Athena ^ixdhoxnoq 239 BARRY BALDWIN 19. Plotinus' Ethical Theory 241 PAUL PLASS 20. Some Remarks on the Manuscript Tradition of the Maximus Florilegium 261 MARGARET B. PHILLIPS 21. A propos du Vaticanus graecus PAUL CANART 22. Nouvelles donnees sur Joasaph, copiste du monastere des Hodeges 299 LINOS POLITIS 23. Die Vorlagen des Kopisten Valeriano Albini 323 MARTIN SICHERL 24. Stylistic Criticism in Erasmus' Ciceronianus 359 H. C. GOTOFF Index of Authors and Titles to 371 Illinois Classical Studies, Vols. I (1976) VII (1982)
7 . ) " 13 HERACLITUS: SOME CHARACTERISTICS*) MIROSLAV MARCOVICH Back in 19 38, Hermann Fraenkel had suggested that geometrical proportions (a : b = b : c) made a characteristic "thought pattern" ("Denkform") in Heraclitus. The idea was met with approval by Karl Reinhardt (1942),^^ G. S. Kirk (1954), '^^ 4) Charles H. Kahn (1979), and others. Three Heraclitean fragments are usually adduced as the clearest examples of such geometrical proportions: B 79, B 83, and A 13 DK ( = Frs. 92, 5 [92b], and 65 M). I shall argue here as I did in the past -- that geometrical proportions are not likely to be a characteristic "thought pattern" of Heraclitus. I think Fraenkel' s interpretation of B 79 is wrong, B 83 is most probably spurious, while A 13 may be more plausibly explained without recurring to geometrical proportions. B 79 reads: 'Avfip vnulog nxouae Tip6s 6aLuovos, SHcoonep TtaLS tip6q a,v5p6c. "Man is called foolish by God, just as a child is by a man." Now, already E. Petersen (back in 1879) had interpreted the saying as a mathematical proportion: "A boy stands to an adult man in the same ratio as does an adult man to God" (iialq,,, 7) : dvrip = avrip : 6aLU0)v). Unaware of Petersen's article, Fraenkel interpreted the saying as follows: "For the sake of convenience, we call this pattern by the name of the geometrical mean and transcribe it by formulae such as God / man = man / boy, using mathematical language rather loosely and disclaiming mathematical strictness... There are three planes: the levels of God, man, and child (A, B and C). The degree of perfection decreases, and the degree of imperfection increases, in equal measure in the transitions from A to B and from B to C (A / B = B / C) (p. 314 = 258)
8 2 ) 172 Illinois Classical Studies, VII. In my view, however, the saying expresses a fundamental difference betv/een God and Man in respect to "true knov/ledge, insight or wisdora," not a difference in degree only. For, first, since Homer vnriloq means " foolish p silly, childish" (LSJ, s.v,, II. 1), and the implication of our saying is that "the knowledge" a small child may possess is no knowledge at all. Second, my interpretation is strongly supported by B 78 (90 M), "Human nature has no insight, but the divine has." As a matter of fact, Heraclitus follows in B 78 and B 79 an old folkloric motif contrasting divine wisdom to a total lack of such in mortals: compare, e.g., Iliad f.; Pindar Paean 6.51 ff. ; Nem. 6.1 f.; Alcmaeon B 1; maybe Xenophanes B vs. B 34; Theognis 141 f.; LXX Isaiah 55:8-9. In brief, B 79 would mean: "In God's eyes, Man is as far from having a true insight as is a child in the eyes of an adult man." The means employed is not a geometrical proportion, but rather a traditional simile (cf. OKcocraep), in which the tertium oomparationis between "adult man" and "child" is VTiTCLdxnQf "foolishness: " both of them are equally "childish" as compared to God's wisdom or insight. B 83 reads: ' AvOpooiioJV 6 aocpcoxaxoc rcpoq de6v iildnkog cpavelxal Hal aocpttn xal xdaae l kqi xolc daaoie naaiv (Ps. -Plato 9) Hippias maior 289 b 4). Now, according to Fraenkel, the saying would express the following geometrical proportion: rildrihoc : dvdpooicoe = dvdpcoaos : OeoQ. But, as Paul Wendland (back in 1903) -"-^^ and W. Zilles-'--'-^ had pointed out, B 83 is not likely to be a genuine fragment but rather derives from B 79. As a matter of fact, since the times of Semonides ( West) monkey is known as a personification of ugliness {1.12, atoxtoxa u^v np^acorca), not of stupidity. If so, then ncdrikoe in our text has nothing to do with aocpitji and, most probably, was introduced by the author of Hippias maior who is dealing with the topic of x6 xdaxoe. Compare 2 89 a 3, nidt^huv 6 wdaxloxoe acaxp6s dvdpcortxov y^vel auu3daaelv ( = B 82). IVhat is more important, from Eusebius De theophania 1.73 (p Gressmann)it becomes clear that the word oocplt;i in our text had replaced the word vrinuoc ("childish") and that the saying originally read: 'AvSpconcov 6 oocpcixaxoq upbq deov vt^uloq, 8
9 ) Miroslav Marcovich 173 which is no more than a paraphrase of B 79, 'Avfip vritilos fikouae Txpoc 6aLUOVos (so Wendland). But even if B 83 were an independent saying, still it would not support the theory of geometrical proportions. For, once the word TxtSriHOg is exposed as an intruder into the text, "the third level" of Fraenkel will have disappeared. Finally, A 13 deals with the astronomical "great year" of Heraclitus, consisting of 10,800 solar years. Now, since 12) Paul Tannery (back in 1887) the figure of 10,800 has been usually explained by means of "a human generation," which according to Keraclitus A 19 (108 M) consists of 30 years -- 1 : : 10,800. I.e., "One day stands to one solar year in the same ratio as does one human generation to a "great year." Apparently, in this interpretation the magnus annus is understood as "one generation of the universe." One may, however, ask: What has "a human generation" to do with the merely astronomical term of magnus annus? As a matter of fact, one human generation of Heraclitus is based upon an old folkloric hebdomadal belief: It is the least space of time for a grandson (say, Nicomachus) to become a grandfather (Nicomachus), assuming that a man becomes procreative at the earliest age of fourteen and that the time from engendering till birth is one year. Accordingly, 2 x (14 + 1) = = 30 years. On the other hand, as B.L. van der Waerden had pointed 13) out, magnus annus is an old astronomical term reducible 2 to Babylonian sars (one sar is equal to 60 = 3,600). If so, then Heraclitus' great year of 10,800 solar years is equal to three Babylonian sars, Berosus ' world-period of 432,000 years (Fr.29 Schnabel) -- to 120 sars, the great year of the great India of 4,320,000 years to 1,200 sars. Incidentally, the Platoniaus annus of 12,960,000 days {Republic VIII, 546 be) 2 14 would be then an ideal "super-sar" ( = 3,600 ). In any case, no geometrical proportions are needed.
10 Illinois Classical Studies, VII. II If mathematical proportions are not likely to be a "thought pattern" of Heraclitus, what then might we call his characteristic means of expression, if any? I would like to suggest that such a habit of the Ephesian consists of: (1) the paradox; (2) the employment of countless folklovio motifs: {3) the use of traditional wisdom (proverbs, etc.); (4) of popular vivid similes; (5), finally, of metrical forms as well. (1) The Paradox. Heraclitus' use of the paradox seems to be inconsistent. Namely, (A) most of the times the paradox appears as an objective and necessary phenomenon, reflecting the underlying essence of things which is paradoxical itself. That seems to be true of both his major teachings -- the theory of a divine, everliving Fire as the underlying essence of all things, operative in his cosmology, psychology and theology; and the theory of an objective, universally valid principle called Logos, according to which two opposites form a continuum within every given thing. (The former teaching I call briefly Physios, the latter -- kind of Metaphysics.) So we read, e.g., in B 84a (56a M), uexapdaaov dvauauetal "It is in changing that it (Fire?) finds its rest," Or take the necessary paradox in B 36 (66 M), "For souls it is death to become water, for water it is death to become earth. And nevertheless, it is out of earth that water comes-to-be, and out of water, soul." (In other words, "origin" and "death," "beginning" and "end" coincide, which may be paradoxical but is so by necessity.) Or else, B 32 (84 M), "Ev, to ao(p6v uouvov, XtyzGbo.1 ook eo^ael xal eoeaei Zr v6s ovoucx. "One (being), the only (truly) Wise, is both unwilling and willing to be called by the name of Zeus." Moving to Heraclitus' Logoslehre, the idea of a naatvtovos dpuovlfi^ OKcaonep xd^ou, "a back-stretching connection, like that of a (strung but resting) bow," B 51 (27 M), a rerum oonoordia discors (Horace Epist ), is paradoxical enough. For the traditional Anaximandrean and Pythagorean (?) opposites are at variance with each other. But now we learn that they of necessity form a continuum, connection or unity.
11 . Miroslav Marcovich 175 The idea was strange enough, and Heraclitus himself had to admit that "people do not understand how (ohojq) what is being brought apart nevertheless comes together with itself (reading with Plato in B 51 (27 M), ou SuvloLolv okoos 5i,acpep6uevov ecoutcp iuuipepexal ). There is an underlying unity or connection, a hidden single continuum between two opposites (or extremes) within every given thing -- between a straight and a crooked path; the way up and the way down the hill; beginning and end; the purest and the foulest water; living and dead, life and death, young and old, the waking and the sleeping; day and night; v/arm and cold, dry and wet; disease and health, hunger and satiety, weariness and rest; justice and injustice; light and darkness; immortals and mortals; Hades and Dionysus; (yellow) gold and (yellow) straw; barley and wine (in a barley-posset) ; (honey) and bitter vetch, and so on. This universal principle or rule (Logos) is a necessary paradox, and Keraclitus expresses this aoinoidentia oppositorum in paradoxical statements. Possibly, to the same Logoslehre belong such paradoxical sayings of the Ephesian as these: B 48 (39 M), "The name of the thing called bow (3l6q) is life (3los), its work is death" -- implying that the opposites "life" and "death" are two halves of a thing (here, "the bow"), as inseparable and essential for the thing as are its "name" and its "function." Or take the enigmatic B 12^ (40 M), "The name (so Seneca) of the thing called 'river' (say, Cayster) is always the same, its content (here, water), however, is each time different {other )" -- in other words, the opposites "the same" and "other" form one single continuum in the same way in which "the name" and "the content" of a thing are its two inseparable and essential parts. Or else, B 21 (49 M), "Death is all we see when awake, life is all we see when asleep" (reading uixap for Clement's misinterpretation unvog, for the text as transmitted, "...and all we see when asleep is sleep," is nonsensical to me) As though this paradox of the universal coincidentia opposi torum were not enough, Heraclitus keeps producing striking paradoxical statements on every occasion, each time reflecting
12 ., "., ' 3_76 Illinois Classical Studies, VII. 2 the paradoxical essence of things. B 54 (9 M), "Invisible (underlying) connection is stronger than visible (tangible) (dpuovlfi dc?avfis cpavepns kpelttcov). B 80 (28 M), "Strife is Justice (or "the normal and fair course of affairs," not Peace). B 53 (29 M) "War is father of all and king of all" (not Zeus,, as Homer would have us believe). B 30 (51 M), "(Strange as it may look,) this world-order is an everliving fire." B 96 (76 M) "Corpses should be thrown out sooner than dung" (instead of being honored with a burial rite). B 52 (93 M), "Human age is a child at play..." B 6 (58 M), "Every day there is a new sun." B 3 (57 M), "The sun is the size of a human foot" (i.e., the sun is a o-nd(^r\, a basin for washing feet^ serving as a focus in which the hot sea-exhalation ignites every morning) (B) Alas, the force of this objective and necessary paradox in the surrounding world is, so to say, undermined by Heraclitus employment of the paradox as a consequence of men's ignorance Once this ignorance is dispelled by the light of Heraclitus' instruction, -- men's paradoxical behavior v/ill disappear. Here are a few examples of this unnecessary paradoxical behavior of men. B 1 (1 M), "Although this Logos (principle) is real (eciv, compare Herodotus ; ; Aristoph. Frogs 1052), men constantly (aceu) fail to comprehend it...;" B 17 (3 M), "Host men do not notice things they encounter (i.e., which are right before their eyes)...;" B 28^ (20 M), "VJhat the most renowned man (among the Greeks, such as Pythagoras, Homer or Hesiod) knows and maintains is but fancies;" B 56 (21 M), "Men are mistaken in the recognition of obvious things, just as Homer was, although he was considered wiser than any other Greek...;" B 2 (23^^ M), "Although this Logos (principle) is common to all (i.e., universally valid), most men live as if they had a wisdom of their own;" B 20 (99 M), "Once born, they (the multitude) want to live and have their dooms. (What is worse,) they leave children behind them, so that (new) dooms may come into being" ("...damit der Tod nicht aussterbe," Reinhardt) ; B 125a (106 M), "May wealth never fail you, men of Ephesus, so that your wickedness may be manifestly proven (exposed)!" B 124 (107 M), "(For them) the fairest world-order is but a heap of sweepings piled up at random;" B 72 (4 M)
13 ., ; Miroslav Marcovich 177 "They are at odds with their most constant companion;" B 5 (86 M) ; B 104 (101 M), and many others. How may we explain the combination of (A) and (B) in Heraclitus? The fact that the paradox appears as an obj eotive necessity and, at the same time, as an unnecessary consequence of human ignorance? I would suggest, by the mawerick, intransigent, rebellious personality of the thinker himself. Doubtless, Heraclitus was a strong individuality, self conscient of his role as an Enlightener -- compare, e.g., the eyoo in B 1 (1 M), 55 (5 M), 101 (15 M), 108 (83 M). As is known, Heraclitus is the Presocratic philosopher who names most names -- less often with approval (Homer, Thales, Bias, Hermodorus), more often with rebuke and derision (Homer, Hesiod, Archilochus Pythagoras, Xenophanes, Hecataeus) The political plight of this intransigent aristocrat with his fellow-citizens of Ephesus transpires from such sayings as B 121 (105 M), 125a (106 M), 29 (95 M), 104 (101 M). What is more important, Heraclitus' debt to his philosophical predecessors is never acknowledged. No matter how much he owed to Xenophanes or Pythagoras, he attacked them mercilessly. Take the case of the close similarity between Xenophanes' and Heraclitus' theology -- one "impersonal" god, reaching everywhere in the cosmos. In spite of that, Heraclitus will state in his B 108 (83 M), "Of all those whose teachings I have learned, no one has reached the point of recognizing that the Wise (being) is different from anything else." In brief, the indiscriminate use of the paradoxical statement by Heraclitus may well reflect his own noncomf ormist maverick personality. After all, in this authoritarian Sturmund Drang period of the early Greek thought, were the selfproclaimed Enlighteners Pythagoras and Xenophanes much different? Ill But there is more to that. Contrary to what he was preaching, Heraclitus was well aware of the fact that his radical and novel teachings were far from being accessible and easily understandable to a common audience. A universal principle (Logos) hidden within every given thing; an everliving Fire as the underlying substance of all things; the principle of con-
14 2, " 178 Illinois Classical Studies, VII. stant measures (or quanta) regulating the qualitative change of the basic matter (fire) ; a God fundamentally different from anything else; an equally universal principle of War as the cause of differentiation in society and nature such doctrines were far from being obvious to an ordinary man. That Heraclitus' principles v/ere not present "on the surface," manifest and easy to grasp, we may learn from his own words: B 123 (8 M), "The (real) constitution of a thing is used (or likes) to hide" (cpuolq KpuTxxeadaL cplael); B 18 (11 H), "Unless one expects the unexpected (ediv un eaimxai, dvexulotov), he will not find it, for it is difficult to trace and grasp." And I think we learn something about the audience's negative reaction to Heraclitus' strange teachings from such outbursts of the teacher's frustration as these: B 34 (2 M), "People who remain without comprehension (even) after they have been instructed, resemble the deaf.lt. is to them that the saying applies: 'Present in body, absent in mind'." B 87 (109 M) "A stupid man is wont to get stunned at every (new) teaching he hears." B 97 (22 M), "Dogs (not men) bark at those they do not know" (i.e., attack every new doctrine without coming to know it first). In brief, not without reason was Heraclitus called "obscure" and "riddler" already in the times of Socrates and Aristotle. Anyway, one would think, if his teachings were clear enough, they would not have been that easily misunderstood and misinterpreted by his pupil Cratylus (ap. Aristotle Metaph a 7 ff. ). Now, in order to make his radical doctrines accessible to the common man, in order to gain the minds and hearts of his audiences, the Enlightener goes out of his way to present them as something not contradicting but rather being based upon traditional wisdom. That is why Heraclitus so freely employs countless traditional folkloric motifs, popular sayings and proverbs, catchy vivid similes, and even metrical form. Here are a fev; examples of each cathegory. (2) Folkloric Motifs. B 9 (37 M), "Gold" and "Straw" brought together: stith Thompson, Motif-Index of Folk Literature, D ; D ; Grimm, Wtirterbuch der deutschen Sprache, s.v. "Hackerling: "Der Mann, der das Wenn und das Aber erdacht, / Hat sicher aus Hdckerling Gold schon gemacht." B 15 (50 M), Dionysus is Hades: compare Dionysus'
15 , : Miroslav Marcovich 179 epithet \iexavaiy IQ and Aeschyl. fr.228 N. (377 Mette). B 24 (96 M) : cf. Plato Rep.V, 468 e, et al. B 28 (19 M), The goddess of Justice is slow in coming, but will eventually prevail: Euripid. fr.979 N. B 30 (51 M), The divine origin of the "everliving" Fire: of., e.g., Aristoph. Lysistr. 306 TO nijp... L,f^ ; L. Radermacher, "Lebende Flamme," Wiener Studien 49 (1931) ; M.L. West, Early Greek Philosophy and the Orient (Oxford 1971) 170 ff. B 36 (66 M), Human flesh is earth (clay), human blood is water: Iliad 7.99; Hesiod Opera 61; Xenophanes B 29 and 33; A 50; Apollodor. Bibl B 45 (67 M), The "bonds" (neipaxa) of the soul: Iliad 7.102, et al. B 63 (73 M), Heroes as guardians of men: Hesiod Operal22 f. ; 252 f. ; Plato Crat.23Q a; Rep. V, 469 a. B 66 (82 M) Fire as the last judge. B 78 (90 M), B 102 (91 M), B 79 (92 M), B 52 (93 M), God alone possesses wisdom, man's lot is to remain ignorant: Iliad f. (and the instances quoted above, ending with note 8). B 85 (70 M), duucp uctxeodal xctaenov, "it is hard to fight against the heart's desire:" Plato Legg.lX, 863 b 3; Hep. 11, 375 b 1; Euripid. Medeal079 f. ; fr.257 N., et al. B 85 (70 M), 4^uxnQ XL (OVeCadaL, "To buy something at the price of soul:" Longinus De sublim. AA. 9 ; Euripid. Medea968; Xenophon Cyrop ; Isocrat. 6 {Arohidamus).109; A.G ; Persius B 88 (41 M), "Dead" changes round to "Living," "Old" to "Young:" Melissus B 8.3; Plato Phaedo 70 c 9. B 94 (52 M), The "bounds" of Helios, and Dike in charge of cosmic events: cf. G. Vlastos, C.P. 42 (1947) (esp ). B 117 (69 M), B 118 (68 M), A drunken soul is a Det soul; a dry (sober) soul is wisest and best: Xenophon Symp ; Aristoph. Knights 96 = 114. B 119 (94 M) : Theognis ; Menander fr.714 K&rte; Phocylides fr.l6 Diels; Plato Legg.V, 732 c; VII, 804 a; IX, 877 a;phaedo 107 d; 108 b; 113 d; Rep. X, 617 de; 620 de; Tim. 90 a; 90 c. A 19 (108 M), The time-span from the begetting of a grandparent to that of his grandchild makes a complete cycle of human life, or one generation of thirty years 2 x (14 + 1) = 30. The human life-span consists of hebdomads: Solon fr.27 West, et alibi. {3) P o p u I a r sayings. B2(23 M), 5ei: eueaoau TCp ^uvcp; compare deep enou (DK appar. ad I, p ; Marcus Aurel ); eixeo vdyxi) Herodot ; Thucyd ; Cleanthes Hymn.Iovis 24 ff. ~ B 11 (80 M) : cf. Plato Critias 109 be, et al. B 13 (36 M) Semonides fr.7.2 ff. West; NT 2 Petri 2:22; Epictet and 31; Aristid. Orat ; Luc i an Anachars. 1; Horace Epist ; Hippolyt.i?efut ; A.G ; Paroem.Gr. I, p. 376; II, p. 705, et al.
16 2., 180 Illinois Classical Studies, VII. B 18 (11 M) : Archiloch. fr West, XPnuaxcov deauxov ousev tax iv Euripid. fr.761 N. ; Ps. -Linus ap. Stob B 22 (70 M). B 33 (104 M) : cf. Iliad B 34 (2 M), uapeovxas cttielval: Aristoph. Knights 1119 ff. ; TG fr. adesp. 517 N. ; Paroem. Gr.l, p. 446; II, p B 43 (102 M) : Herodot (Simonid. fr Diehl) ; Plato Legg. VIII, 835 e; Herodot B 44 (103 M) : Cicero N.D. 3.94; Aaad ; Tusa B 56 (21 M) : eleven instances in Marcovich, Eraalito, ad fr.21. B 58 (46 M) : Diog. Laert.3.85; Aeschyl. Agam. 849; Plato Gorg. 456 b; 479 a; 480 c; 521 e--522 a; i?ep. Ill, 406 d; IV, 426 b; Prot. 354 a; Tim. 64 d; 65 b; Polit. 293 b. Xenophon Memor B 72 (4 M) : Lysias 14.44, TOLQ OLHELOLS SLcicpopoe. B 74 (89 M), (be TxaL6ac TOKEoavoov: cf. Aristot. Soph. El. 174 b 2; E.N b 22; Muson. Ruf. fr.l6 (p. 82 Hense) B 92 (75 M). : five instances in Marcovich, Evaclito, ad fr.75. B 93 (14 M), oriyaxa of the Pythian Apollo. B (110 M) : see Marcovich ad fr.llo. B 97 (22 M) : cf. Odyssey 20.15; 16.4 ff. B 100 (64 M) : cf. Plut.Ce def. ovao. 416 A; Cypria fr.4.3 Allen; Odyssey 9.131; Xenophon ^nafc ;Cz/neg' ; Aristid.Or ; 26.11; 44.16; Marcus Aurel.4.23; 9.3; lulian Or. 2, 101 C; A.G.9.51; Verg.Eol B 101a (6 M) : Herodot ; Thucyd ; Philo passim; Dio Chrysost ; Paroem.Gr.il, p. 744, et al. B 104 (101 M) : Diog. Laert.1.88; DK I, p ; Cleanthes fr.loo Pearson; Herodot (4) Comparisons. Out of some ninety Heraclitean fragments consisting of more than three words only, comparison occurs no less then eleven times: B 1 (1 M), 56 (21 M), 114 (23^ M), 51 (27 M), 90 (54 M) 67 (77 M), 5 (86 M, twice), 79 (92 M), 29 (95 M), 44 (103 M). Similes comprise all his teachings the Logoslehre and Theology (four instances in each), Ethics (twice) and Cosmology (once). Doubtless, Heraclitus' picturesque similes play much the same role as his countless concrete illustrations of the abstract but universal Logos both are devised to make his novel doctrine accessible to the ordinary man. As for the number of examples taken from daily life to illustrate Logos, already Philo was forced to give credit to Heraclitus: "...Heraclitus wrote books on nature, getting his opinions on opposites from our theologian (i.e., Moses) and adding a great number of laborious arguments to them" (Quaest. in Genesim ;Quis rerum divin. heres 214). Incidentally, it is worth mentioning with what insistency does Heraclitus employ one and the same example. Adult man is compared to (even identified with) an unfledged boy no less than five times among the extant
17 :.,, Miroslav Marcovich 181 fragments four times to the disadvantage of the adult man: B 56 (21 M) 117 (69 M), 52 (93 M), 121 (105), 79 (92 M). As for the coincidence (or, at least, a single aontinuum) between the opposites "Life" - "Death;" "Immortality" - "Mortality," it had become a real obsession for the Ephesian: he employs it no less than eight times in the available, scarce evidence: B 53 (29 M), 48 (39 M), 88 (41 M), 62 (47 M), 26 (48 M) 21 (49 M), 15 (50 M), 36 (66 M). {5) H e r a a I i t u s Poeticus. That Heraclitus' rhythmical prose consists of well balanced and elaborate clauses, is common knowledge (that is why the fragments are printed this way in my editions of Heraclitus). In addition, metrical forms seem to be detectable in some of his sayings. For example, second half of a hexameter is present in the following fragments B 5 (86 M): -uu-uu- ou6 ' ripcjoag, OLTLV^s ecol. B 100 (64 M): -<ju -u«j - wpaq, a'c Txdvxa cpepouol. B 3 (57 M): -uw-uu- e^poq TIOSOQ dvdpcotxe LOU If that is true, then later versifiers of Heraclitus such as Cleanthes, Scythinus, Ps. -Linus, the poet of Orph. fr.226 Kern -- had only to follow the example of the master. Hence the imitations: [B 136] ( [96b] M) : ipuxat, dpritqsatol HadapcoxepaL f\ evl vouaous. [B 137] ( [28d ]M): - Kj kj -uu -uu - eluapu^va TxdvTcos. Moreover, complete iambic trimeters seem to hide in three genuine sayings and in one imitation: B 78 (90 M) : nsoq ydp dvdpconei-ov u^v ouk exei Yvcouote, detov 5t exei. (As transmitted). noos ydp dvdpojtxe L ov oo Yvoouas exei, deuov 5' ex L. (Scripsi post Gu. Heidel). B 33 (104 M) : v6uoq Hal PouAiii TtELdeadaL ev6s. (As transmitted). vouos <6e ) Hal PouA^i ^ol) TxeideadaL tvoc,. (Conieci). B 49 (98 M) : elg ep.ol UUPLOl,, edv dploxos ^, (As transmitted). eiq uuplol uol <y' eaxlv), f\v dploxos i^. (Conieci). [B 47] [113 M] : un etkn ixepl xcov uey loxoov auupccaaooueoa. (Transmitted) U^ ELxti ueyloxcjv ducpl auu&cxaadjueqoi. (Conieci). Finally, there is a leaythion in B 100 (64 M) : oupoq audptou Aloq ( - w - X - u -). Maybe the form Al6q for the expected Zt]v6q 15) from B 32 (84 M) was employed by Heraclitus metm- gvatxa.
18 2 ^, 182 Illinois Classical Studies, VII. IV Aoyos, one of the key-words in Heraclitus, appears in two different senses among the extant fragments "principle (rule, law)," and "proportion, (ratio, measure)." Now, I think these two meanings are indicative of the presence of two different major doctrines in Heraclitus, which may overlap but are distinguishable enough. One teaching is dealing with the universal principle of coincidentia oppositorum -- on a rather logical or metaphysical level; the other addresses itself to the equally universal substratum Fire, covering the fields of physics, theology and psychology. To be more specific, the word A6yos occurs 12 times among the preserved sayings. Three of these instances may be discarded at once, as belonging to spurious fragments. B [126a] ([118] M), a late forgery, had been rejected already by Diels. In B 72 (4 M), the words Aoycp, xcp to. bxo. 5lolhouvtl, have been recognized as an explanation introduced by Marcus Aurelius (4.46) already by Bywater (in 1877). As for B 115 (112 M) Jjuxne eotl Aoyoc eauxov au^cov, I had argued that the saying is most probably spurious, on the following grounds: (1) It is transmitted under the name of Socrates, not Heraclitus. (2) The statement, "Soul has a (numerical) ratio that increases itself," is highly reminiscent of the concept of soul advanced by Xenocrates Academicus (fr.60 Heinze) -- soul is a number capable of increasing itself: dpuouov... auxov aosovxa xf\v cpuolv aoxns (sc. xf\c, ^Juxnc), Plotinus 6.5 (23) ; Plut. De animae procr.1012 D; Aristot. De anima 404 b 29; 408 b 32; Aetius And (3), "measure" is something constant, fixed and unchangeable in Heraclitus (cf. B 31 (53 M), uexpiexai ecs xov a0x6v A6yov okouos np6ooev nv...): a "measure" capable of increasing itself cannot be paralleled in Heraclitus. In the next three instances of X6yoQ, the word has insignificant philosophical import. B 87 (109 M), "A stupid man tends to get stunned at every (new) word (or teaching) he hears." B 108 (83 M), 6K6aa)v A6you fixouaa, o65els dcplkvelxai es xooxo cooxe Yt-vcoaxeLv ox l..., "Of all those whose teachings I have heard, no one reaches the point of recognizing that...".
19 .,,, Miroslav Marcovich 183 B 39 (100 M), 'Ev IIplt'ivt;! Bias eyevexo 6 TeuTdueoj, ou iiaeojv X6yoQ f\ Tc5v daacov, "In Priene lived Bias, son of Teutames who is of more account (esteem ) than the rest" -- a common Ionian idiomatic phrase, as, e.g., in Herodotus The rest of six instances is split in two different technical meanings: principle -- in B 1 (1 M, twice), B 2 (23 M) and B 50 (26 M) ; proportion, measure -- in B 31 (53 M) and B 45 (67 M). The former four cases obviously deal with the Logostehre, the latter two with the Feuerlehre To take the latter two first, the term XoyoQ seems to serve as a synonym of the term uexpa.so much is clear by comparing B 31 (53 M) -- " <Earth> is liquefied as sea, and is measured in the same proportion as existed before it became earth," (^f\) ddxaoaa 6Lax^exaL, xal uexpeexal ecs xov auxov Aoyov OHOLOS Tip6adev r\v f\ yevdaoal -if], -- to B 30 (51 M) -- "This world-order... always was and is and will be: an everliving fire, being kindled in measures and going out in measures,"... Tiup dei^coov, cttixiuevov uexpa nai dixoapevvuuevov u^xpa. The saying B 45 (67 M) is less clear, but the sense "proportion, measure" (i.e., of the qualitative change "blood-water" into "soul-fire") seems to be the most likely one: "If you start looking for the "bonds" (beginning and end) of the soul, you will not find them, even if you travel over every path (i.e., in every horizontal direction): so deep a measure the soul has" -- i.e., hidden in the depth of the body, in the hot exhalation from blood: compare B 36 (66 M), "...and out of water soul comes-to-be. " In both cases A6yoq refers to the qualitative change of matter (fire, water, earth), i.e., to physics. On the contrary, Aoyos in B 1 (1 M, twice), B 2 (23 M) and B 50 (26 M) refers to a logical principle-- to the unity of two opposites within every given thing. This universal principle (guvoq A6yos) was the great discovery of Heraclitus, and he elevated it to the rank of an dboective, universal law, operative in the surrounding world of our daily experience. This ohjeotivization of a logical principle (rule or statement) must have been Heraclitus' own innovation. Now, that the Logos exists outside the human mind, can be seen both from B 1 and B 50. The opening sentence of B 1 reads:
20 184 Illinois Classical Studies. VII. "Men constantly prove to be void of comprehending this real Logos -- both before they have heard it (sc. from me) and once they have heard it" (xoo bk A6you to06' e6vtoq acei, dsuvexol YLVovxaL dvopcoixo l, x.al Tip6aOev f\ dkouaai xal dnouoavxes x6 irpcoxov). The phrase, "both before they have heard it and...," makes it clear that men are expected to grasp the universal, omnipresent Logos by themselves -- from the surrounding v/orld of their daily experience -- "Most men do not notice things they encounter...," B 17 (3 M), And B 50 reads: "If you have heard, not me but the Logos, it is wise (i.e., it is logically necessary) to agree that all things are one" (oux euou daad xoo A6you dnouaavxas b\ioxoyezv ao(p6v eoxlv Ev ndvxa etval). Here again, the opposition, "not me but the Logos," is best explained as implying: "You need not believe me: convince yourselves through your own experience. For the Logos is present (operative) in every thing around you." This simple explanation, however, has been challenged by serious scholars. M. L. West, for example, sees in the saying a contrast between Heraclitus' personal authority and the force of his argument: " 'Don't listen to me but to what I'm saying... ' Heraclitus is telling men that they should be persuaded not by his personal authority but by the autonomous 17) authority of his argument." To leave aside the improbability of such a "split personality," of a contrast between two parts of the same person, we may well ask, "And just where is this 'personal authority' of the lonely Ephesian? In the extant fragments, he speaks of himself as of one talking to the deaf B 34 (2 M), B 87 (109 M), B 97 (22 M), and as a loser in the eyes of his fellow-citizens B 121 (105 M), 125a (106 M) C. H. Kahn sees in B 50 a contrast between Heraclitus and the Logos in the listeners ' souls: "The thought will be: listen not to me but to the discourse within your soul, and it will 18 tell you all." He refers to B 45 (67 M), "the deep Logos of the soul." This interpretation is not likely either. For, (1) it still leaves unexplained the phrase of B 1, "Men remain uncomprehending of the Logos both before they have heard it and once they have heard it (sc. from me)." And (2), the word uelpaxa -- "bonds (beginning and end) of the soul" -- in B 45 witnesses to the fact that the phrase, ouxco 3cxOuv A6yov sxei
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text:
Hooray for the husband
I am the luckiest writer wife alive. My first reader is my husband, and not only is he supportive and kind, he's also a brilliant storyteller and writer himself. How many writers get to have not only an amazing professional editor in New York but another living in the same house! Dean made many contributions to this book:


text:
We're continuing the report on the wonderful workshop in Charleston SC, organized by JulieJulieJulie, and led by Belgian designer Gudrun Cottenier.
The most demanding and time-consuming design used an intricate structure of garden caning rods in either natural or painted green.
This structure was created in a container with Oasis to hold the frame tightly as it was being constructed. Bindwire links the pieces. The structure may be used vertical or horizontal.
I kept changing my mind whether I liked the natural or the green better.
The last designs were the most diminutive. By the end of the first session, they brightened the dining room and hallways of the hotel.
Gudrun brought handsome, strong crepe paper from Germany to create these charming small designs. Five inch glass vases are wrapped with double-stick tape to hold the paper which is then stretched and flared into a graceful frame for the fruits and flowers.
There was a wide selection of flowers – hydrangea, sweet William, roses, hypericum berries as well as beautiful crabapples.
What a great project to do with grandchildren! Think of Christmas colors!


text:
Podcast 72 – A Sony E3 Special!
Ben and Gari sit with you this time to talk about everything from Sony's press conference! Including: God of War Days Gone The Last Guardian Resident Evil 7 Kojima's return Sony's Spiderman... Read more
Ben and Gari sit with you this time to talk about everything from Sony's press conference! Including: God of War Days Gone The Last Guardian Resident Evil 7 Kojima's return Sony's Spiderman... Read more
Join Jonny and Matt as they talk through the highlights of the EA E3 2016 Press Conference! EA Talked about FIFA! Mass Effect! More FIFA! Titanfall 2! Battlefield 1! MORE FIFA! Star Wars! Any... Read more
After a slight technical issue that caused a bit of a delay, the latest episode of the NGB Podcast is live! Ben, Gari and Jonny get together and discuss the hottest topics in gaming, including: DOOM... Read more
We didn't realise it, but NGB has hit that most puerile of numbers, 69, and to celebrate, Ben, Andy, Adam and Gari get together and talk all things video games. Including: Nintendo's mental NX... Read more
Been a while, eh? Well, absence makes the heart grow fonder, I guess. The NGB Podcast is back! In this week's podcast, Ben is joined by Gari Clark and, for the first time on the podcast, Aaron... Read more
It's Podcast time! Ben, Gari, Andy and Sunny talk you through the latest news in the gaming world including: Microsoft's closure of Lionhead Studios (Which made us all sad) Hitman (Which made us... Read more
A bit of an emotional one to put together, this week sees the departure of our beloved Editor In Chief, Asim Tanvir. Join Asim on his final podcast as he discusses all sorts from Far Cry Primal... Read more
It's Podcast time! After a brief hiatus through January (Hey, life takes its toll, OK?) we find ourselves back behind the mic with Ben, Asim, Gari and Aryel talking all things gaming for you.... Read more
It's the final countdown… And we arrive at the top five in our Game of the Year 2015 list! It's been one hell of a year, with sequels and new IP arriving left, right and centre. Which games... Read more
Another fortnight rolls by, another NGB podcast tickles your eardrums! Ben and Asim got together to talk the Game Awards, Kojima, the PlayStation Experience and all the big reveals. Including:... Read more
Join Ben, Asim, Gari and Andy for an epic podcast as we discuss the hottest topics in gaming! Well… Sort of. What we've been playing PES2016 Star Wars Battlefront Rainbow Six Siege Rise of the... Read more
*PODCAST KLAXON!* Yep, it's Podcast time! Ben, Asim and Gari discuss everything from the world of gaming, including: Sony's strong showing at Paris Games Week The latest PS4 sales figures Guitar... Read more
What's that, you say? Why yes, it *IS* time for another podcast! Ben, Asim and Andy sit down to talk about everything gaming, including: Transformers Devastation Star Wars Battlefront (and its... Read more
SPOILER ALERT. There, now that's out of the way, there are spoilers in this podcast. Like, a lot of them. If you've yet to finish Mission 46 of Metal Gear Solid V, we'd advise against... Read more
Another podcast? Why yes! This time round Ben and Asim get together to talk about all things video games, including: MGSV (No spoilers!) PES2016 Destiny Mad Max And catch up on some of the more... Read more


text:
Our Summer Kickball League is now underway, nothing stops these kickballers from getting their game on Thursday nights. It can be 104 degrees or it can be flooded, these people know how to have a great time. It was a great night of kickball, the weather was awesome, nice and cool and we missed all the rain. Teams came out to have a great time Week 1 and the way it looks is we will see a lot of grilling and drinking this summer session.
Week 1 of Thursday Kickball is in the books and what an awesome time it was. We have a total of 32 teams playing kickball on Thursdays, that means over 400 players, fans and friends hanging out on a Thursday evening having a few drinks, some food and some kickball fun. Spend some time walking around and mingling with teams, socialize, get to know people, it will be the best time you have ever had at a social outing.
On to the kickball, we had a few really good games. Dynasty Rules vs Classy was a good one, these teams have history and Dynasty Ruled isn't the same team they use to be, but the results are still the same. This game was close and Classy had some opportunities to win this game, but a few errors cost them and Dynasty Ruled we on to win 3-1.
HPIC came out with a flurry of kicks against Saved By The Balls. This game was once sided all the way with HPIC winning 15-0. We had a close game with Dennis & The Menaces vs The Incrediballz, this one game was determined by two runs, but it was close the entire way and Dennis & The Menaces were able to pull out a victory 6-4.
Hope to see everyone next week, bring out your grills and your music and don't forget your drinks!