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A 26-year-old Algerian is accuseded of tried sexual offense and also assault.
He is charged of being part of a team of 10 men that bordered and also searched a lady in a main train station in the very early hrs of New Year's Day.
The large-scale sexual assaults and robberies by men of North African and Arab appearance shocked Germany.
More than 1,000 criminal complaints were filed, hundreds of them alleging sexual assault, after women reported being surrounded by groups of men in and around Cologne's main station.
The 26-year-old whose trial begins on Friday denies the charges against him.
According to prosecutors, after the group of men surrounded the woman victim, some of them proceeded to touch her on the buttocks and other areas "in a sexually motivated way", for two to three minutes.
The defendant allegedly used this opportunity to steal her mobile phone.
On trial with him is a 23-year-old Algerian – his brother, according to German news agency DPA – who is accused of stealing another woman's mobile phone as she was surrounded.
Nine men have already been convicted of theft and similar charges in relation to the events of New Year's Eve, state prosecutors say.
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Was Jesus a Disciple of John?
- Blanche Chandler
- 2 years ago
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1 Was Jesus a Disciple of John? [p.195] William B. Badke Dr. Badke is Librarian of the Associated Canadian Theological Schools in Langley B.C. We are grateful to him for a further contribution on the topic of baptism. The early relationship between Jesus and John the Baptist has long been a topic of controversy. Some have argued that the two men never even met. Others have affirmed, usually with little provided evidence, that Jesus began his ministry as a disciple of John. In a paper published in The Evangelical Quarterly in January 1988, 1 the argument was made that the earliest explanation of the cite of baptism was not that it depicted death and resurrection but that it was a declaration of adherence. The following paper will argue that Jesus, baptized by John, did indeed become John s disciple, but that the common conventions of that discipleship were broken by the Baptist himself in order that Jesus might carry out his messianic ministry. If such an argument can be supported, it will reconcile some apparently contradictory Gospel statements and add evidence to the view that the earliest meaning attached to baptism was adherence. Let us begin by considering an often overlooked factor in the Baptist s work the ongoing lives of those whom he baptized. While several scholars who have produced significant works on John the Baptist have argued that John was not concerned to gather a community of faith, 2 a closer look at two key passages Matthew 3:7-10 (= Luke 3:7-9) and Matthew 21:23-27 will indicate that the gathering of followers was John s primary concern. In Matthew 3:7-10 we find the Baptist s familiar scathing denunciation of the religious leaders (or crowds) who came for [p.196] baptism without the desire for true repentance. 3 How was true repentance to be demonstrated? John asserted that it was by fruit which was in keeping with repentance. In other words, the stress was not on removal of defilement but on entrance into a new ethic, on acceptance of a new lifestyle which would continue indefinitely. In fact, if simple removal of past defilement were the major goal, John would have baptized all who showed any desire for cleansing. Matthew 21:23-27 describes Jesus attempt to trap his opponents. His question was, Where did the authority for John s baptism come from? Interestingly, as Jesus opponents pondered over their reply, they did not debate with themselves about whether John s baptism had true cleansing power, but focused on the fact that they had not believed John (presumably referring to his preached message about repentance and coming doom) though 1 William B. Badke, Baptised into Moses Baptised into Christ: A Study in Doctrinal Development, Evangelical Quarterly 60 (January 1988), [http://www.biblicalstudies.org.uk/pdf/eq/baptised_badke.pdf]. 2 Such as Charles Scobie,John the Baptist (London: SCM Press, 1964), 132; W. Wink, John the Baptist, Interpreter s Dictionary of the Bible, Supplementary Volume (Nashville: Abingdon Press, 1976), The historicity of the message, if not always the audience, in Matthew is generally accepted by scholars.
2 the people understood him to be a prophet. In other words, the term baptism of John, far from merely, describing the rite he performed, had taken on a technical meaning encompassing John s message, including his demand for a change of lifestyle. To agree that the baptism of John was from God would have been to declare that John had been authorized by God to gather a community following his teachings. This finding is supported as well by a later passage Acts 19:1-7 in which Paul in Ephesus discovers some disciples of John who lack information about the Holy Spirit (probably about his arrival at Pentecost rather than his existence). Obviously these men have been living under a different teaching or at least a teaching which has not been updated. But notice the question Paul asks them: Not, Who is your teacher? but Into what, then, were you baptized? Baptism was seen as the entry rite into their discipleship, constituting them as followers of John the Baptist. To what extent, then, did John gather a community? John Hughes has argued that people associated with the eschatological prophet would naturally have remained as a group for a time and have adhered to his distinctive beliefs. 4 It is clear that the very fact of John s role as the prophet who declared the One who was told to come would almost certainly have drawn those baptized by him into a conceptual community at least. They would want to hear what he had to say about the coming era, and they would align themselves with his message. [p.197] John himself reinforced such a tendency by demanding the fruits of repentance. This made his message not merely intellectual but ethical, thus making it plain that he possessed teaching which had to be lived out in experience. In this light, a passage like Luke 3:10-14, which provides examples of his instructions to disciples, is less likely to be a creation of Hellenistic Christianity 5 than an authentic cross-section of the sort of teaching he gave rcgarding the fruits of repentance which he demanded. While it is apparent that John had disciples and that baptism was considered to be the means of entry into that discipleship, it is also true that the baptized formed two groups those who remained physically with John and those who returned to their homes in far-flung areas. John obviously treated the former group disciples, providing them with rules for fasting and teaching them prayers, among other things (Matthew 9:14; Luke 11:1). But those who left him and went back to their own towns and villages appear to have been in the majority. Could they still have been considered the Baptist s disciples, a part of the eschatological community he had formed? If nothing else, we may at least assume that those who left John behind were profoundly influenced by their experience of having repented, been baptized by a prophet of God, and having heard his message. John had screened his candidates and had demanded an ongoing change of ethic. Candidates had probably been interviewed 6 and had given solemn promises 4 John H. Hughes, John the Baptist: Forerunner of God Himself, Novum Testamentum 14 (July 1972), Note especially Hartwig Thyen, Baptisma Metanoias eis Aphesin Hamartion, in The Future of our Religious Past, ed. James M. Robinson (New York: Harper & Row, 1971), That screening and interviews were part of John s procedure would seem to follow readily from the fact that he appeared to know which of the prospective candidates were evidencing the beginning fruit of repentance. So A.
3 to follow the lifestyle demanded. Beyond this, John pointed to a mightier One to come, thus presumably assuring that those he baptized would remain in his teaching until the mightier One appeared. It hardly seems possible that the baptized would simply return to their previous occupations without a consciousness that a fundamental change had come into their lives. But ancient practice provides us with further evidence. In Judaism, as in the Hellenistic world, there is ample room for a sort of remote discipleship in which people could adhere to a teaching or ethic without being physically with their teacher. [p.198] While the contemporary references are to adherence to the way of a dead master (for example, John 9:28; cf. Luke 16:29, 31; 24:7; Mishnah Aboth. 1.12; 5.19; b.yom. 4a; b.suk. 28a; b.sot. 13a; and the Qumran community s veneration of the Teacher of Righteousness), there is no reason why the same principle could not operate with a living master who was physically removed from his followers. Jesus himself sent at least one disciple away from him, though there is no indication that the man thus ceased to be his disciple (Luke 9:38-39; cf. John 5:14-15). The most common term for believers in the Book of Acts was disciple, though Jesus, while very much alive, was not present physically. We may reasonably argue, therefore, that those baptized by John considered themselves to be adherents to his teaching, and thus to be disciples of John, regardless of whether or not they remained at the Baptist s side. The baptism of John had placed them within a prophetic-ethical teaching demanding a whole new lifestyle. It constituted a people who believed John (Matthew 21:25) and who undoubtedly saw themselves as a cleansed remnant awaiting the Coming One and the eschaton to follow. It has long been held by many scholars that, just as all the others of those baptized by John became his disciples, so Jesus began his ministry as a disciple of John. 7 While it is often argued that Jesus achieved his messianic consciousness only because of the influence of the Baptist, we need not take that extreme. If Jesus did begin as John s disciple, we could argue that he did so within his role as the Servant, that Jesus as a righteous human being would do the required righteous deed in aligning himself with God s prophet for his time, and that discipleship under John would guarantee that Jesus would be seen as being in harmony with John s teaching and in fact extending John s message to its fulfilment. Plummer, An Exegetical Commentary on the Gospel According to S. Matthew (London: Robert Scott, 1909); Jean Steinmann, John the Baptist and the Desert Tradition (New York: Harper & Row, 1958), Some representatives of this view would include David F. Strauss, The Life of Jesus Critically Examined, ed. Peter C. Hodges (1840, reprinted Philadelphia: Fortress Press, 1972), ; Maurice Goguel, The Life of Jesus (London: George Allen & Unwin, 1933), ; Oscar Cullmann, The Early Church (London: SC M Press, 1956), ; John A. T. Robinson, Elijah, John and Jesus, in Twelve New Testament Studies (London: SCM Press, 1962), 39ff.; W. R. Farmer, John the Baptist, Interpreter s Dictionary of the Bible, vol. 4 (Nashville: Abingdon Press, 1962), 959; C. H. Dodd, Historical Tradition in the Fourth Gospel (Cambridge: Cambridge University Press, 1963), ; M.-E. Boismard, Les Traditions Concernant Le Baptist, Revue Biblique 70 (1963), 29; Walter Wink, John the Baptist in the Gospel Tradition (Cambridge: Cambridge University Press, 1968), 38, 55; C. S. Mann, Mark: A New Translation with Introduction and Commentary (Garden City: Doubleday, 1986), 366.
4 But can we safely assert that Jesus did accept discipleship [p.199] under John (or at least allowed himself to be viewed in that way)? Let us consider some reasons why such a connection is not only possible but likely. First, as we have seen, John s baptism created adherents to his teaching-believers of John (Matthew 21:24-25). If Jesus did not place himself under John s teaching by being baptized, he would have been the only one who did not and would have contradicted the very demand made by the Baptist himself (Matt. 3:7ff.). 8 Second, we find discipleship terminology in John the Baptist s description of Jesus in Matthew 3:11 and parallel passages. Kendrick Grobel sparked a great deal of debate with his article, He That Cometh After Me. 9 He argued that erchetai opisō mou means a follower of mine. Against the traditional interpretation that the phrase relates to a time comparison (that is, he who will come next in time after me ), Grobel argued that the verb is present and should be interpreted as present, though a future sense is possible. Further, opisō is almost never temporal in contemporary literature. 10 Grobel pointed out that John s later question from prison (Luke 7:18) did not refer to the one who comes after but simply to ho erchomenos because the one who comes after would mean the disciple. Walter Wink, who argues that Matthew 3:11 does show Jesus to be John s disciple, has gone so far as to write that there is no other way to interpret his retention of opisō mou in 3:11. Further, Wink argues that Matthew in Matthew 4:12, 17 is clearly showing Jesus as John s successor, the disciple who outshines his master. 11 In Mark 1:7 we have a further clue to a discipleship relationship between John and Jesus. This is the reference to sandals and to John s unworthiness to untie them. Clear subordination is intended, but it is instructive that Judaism saw the task of untying a master s sandals as too demeaning for a disciple to perform (b.ket. 96a). While this reference dates to a later period, there is little reason to doubt that it reflected longstanding custom. 12 [p.200] Matthew 3:13-17, the description of John s hesitation to baptize Jesus, has often been dismissed as a creation of the church to cover the embarrassment of the fact that Jesus received baptism from his forerunner. Matthew, however, shows no other signs of an anti-baptist polemic, and one wonders why he would introduce one here. Some have noticed that the Baptist s reluctance in the account is strange. Even given that he had 8 Dodd, Historical Tradition in the Fourth Gospel, 275, referring to Jesus as a disciple of John, writes: If, as the Synoptic Gospels report, he accepted baptism at his hands, how else should he be regarded? 9 Kendrick Grobel, He that Cometh after Me, Journal of Biblical Literature 60 (December 1941), He pointed out that Bauer s lexicon finds no other temporal use for this word except this passage and its parallels. The most recent edition of Bauer cites III Km. 1:6, 24; Eccl. 10:14. Here each citation refers to succession and could serve as a parallel usage to Matthew 3:11 seen temporally. But the number of citations is small, and the word is never so used elsewhere in the New Testament. 11 Wink, John the Baptist, See the discussion in David Daube, The New Testament and Rabbinic Judaism (New York: Arno, 1956),
5 interviewed Jesus and discovered that he was the Messiah, why would John suddenly see himself as being in need of a baptism of repentance? We have no indication that John lived anything but a holy life to this point. It is not easy to believe that contact with the Messiah would now cause John to see himself as so personally sinful that he could no longer be considered part of the remnant unless he too was baptized. If, however, the Baptist understood Jesus to be asking to become a disciple, the passage would make very good sense in its historical context. Assuming that John had indeed recognized Jesus as the Coming One, we would wonder what other response he could have made than to object, I need to be baptized by you, that is, I need to become your disciple. Jesus counter-argument that he needed to fulfil all righteousness (Matt. 3:15) is congruent with this interpretation, since doing righteousness, in the Old Testament sense meant carrying out the will of God. Jesus, as the righteous man, would naturally see alignment with and submission to God s prophet as necessary in order to do God s will. Thus his baptism is not to be seen as a recognition of personal sin, nor as some sort of foreshadowing of his death, but as the logical act of it righteous man. We have argued that John s baptism produced disciples of two types those who stayed with John and those who went home but maintained a remote conceptual and ethical discipleship. Further, we have considered evidence that Jesus himself initially became John s disciple through baptism. Our discussion of the role of Matthew 3:10-17 and parallels as evidence that Jesus began as a disciple of John may have struck a discordant note with some readers. The Synoptic Gospels all present John s proclamation of the Coming One before they describe the baptism of Jesus. If Jesus was already numbered among John s disciples when John announced him ( he who comes after me Matt. 3:11), why did his baptism occur after the announcement (Matt. 3:13-17)? Here the Fourth Gospel may be of some help, for it reflects a separate tradition with a number of peculiarities. First, the Gospel of John alone portrays the Baptist s declaration of Jesus as the lamb of God (John 1:29). Second, there is every indication [p.201] that for the Evangelist, the designations both of Jesus as the one who comes after me and the lamb of God (if we opt in favour of the authenticity of the latter) belong to the period after Jesus baptism. The key is the reference in John 1:29 to the next day, that is the day when John declared Jesus to be the lamb of God. The previous day (1:26), John had used the designation one who comes after me. Immediately following is John s testimony about his understanding of Jesus, including an oblique reference to Jesus baptism (1:32). But notice that the Baptist is here referring to a past event not logically connected to either of the two days cited in 1:26 and 1:29. It seems likely that the Evangelist s source had the following chronology: the baptism of Jesus; an announcement regarding Jesus when he was not present; and a repeat announcement when Jesus was present. Why, then, do the synoptics put the Baptist s declaration first and then the baptism of Jesus. It may simply be a function of grouping certain types of content. All of John s preaching is presented first to clear the way for the baptism of Jesus, which must lead
6 immediately to Jesus temptation. If this is the reason, the Synoptics are really saying nothing about chronology. The Fourth Gospel s account, which is more chronological, may well reflect the true order of events. If Jesus began as a disciple of John, how did he achieve such greatness while John faded into obscurity? It will be our argument that the Baptist himself helped the process along by announcing Jesus as the Coming One. The whole issue of John s open avowal of Jesus has been a subject of sharp debate for many years. It is often asserted that such sayings were the creation of the church as part of an anti-baptist polemic. This, of course, has always left us with the contradiction that the Gospels demonstrate a high regard for John. Let us again consider the Fourth Gospel in attempting to delineate further the true relationship between the Baptist and his greatest disciple. That John and Jesus both practised baptism in reasonably close proximity at the same time, as John 3 relates, has increasingly been recognized as a reliable tradition. 13 That rivalry would spring up [p.202] between the followers of John and of Jesus was to be expected, but what is surprising, given customs of the day, is that Jesus became so popular so soon and yet that the rivalry was as subdued as it was. Let us pick up the account at John 3:25. There have been many interpretations of this dispute over washings (as well as attempts to emend with a certain Jew to with those of Jesus or with Jesus 14 ). The most reasonable explanation of the verse in its context is surely that this controversy dealt with the relative merits of the baptisms of various religious sects. 15 Otherwise, the verse has little relation to the following description of rivalry between disciples of John and of Jesus. The dispute about washings led to the argument of John s disciples (3:26ff) that it was not right for Jesus to gather as many disciples as he did through baptism. Notice the language in 3:26. First, Jesus is described as the one who had been with John, a further indication that he was understood to be John s disciple. Second, the disciples of John clearly understood Jesus to be the one concerning whom John had testified. Did such a rivalry as is depicted in John 3:25f actually occur? To answer, we must assert that it is extremely probable that John s disciples were angry and had every right to be angry as they watched a disciple of their master surpass him in John s lifetime. The proverb of the day A disciple is not above his master (Matt. 10:24), was to be taken seriously. One did not, in the space of less than a year, launch out on a parallel movement within hailing distance of one s original teacher and then gather more disciples than he did. In such a situation, John s 13 So, for example, Goguel, Life of Jesus, 275; W. F. Flemington, The New Testament Doctrine of Baptism (London: SPCK, 1948), 21-22; C. H. Dodd, Interpretation of the Fourth Gospel (Cambridge: Cambridge University Press, 1953), 287; Boismard, Les Traditions Johanniques..., 35; Robinson, Elijah, John and Jesus..., 39-43; E. Bammel, The Baptist in Early Christian Tradition, New Testament Studies 18 (1971), 110; Pierson Parker, When Acts Sides with John, in Understanding the Sacred Text, ed. J. Reumann (Valley Forge: Judson Press, 1972), See Goguel, Life of Jesus, 274, who argues that with Jesus was the reading John s source; compare J. N. Sanders and B. A. Mason, The Gospel according to St. John (London: A. & C. Black, 1968), So Boismard, Les Traditions Johanniques..., 34.
7 disciples would have ample reason to be furious. Jesus had openly defied convention and thus belittled their master under whom he should have remained subservient. This leads us to further questions: Why was the controversy not even more severe? Why did Jesus succeed in surpassing his highly esteemed master when there is no indication that he was doing miracles at the time nor preaching more dynamically than was John? E. Stauffer has suggested that Jesus initially gathered disciples without controversy by baptizing as a proxy for John so that the baptized were seen as John s disciples. 16 This, he admits, contradicts the account of John 3, which describes those baptized in Jesus camp as Jesus disciples. But comparing Stauffer s and the Fourth Gospel s [p.203] accounts, the latter makes more sense Jesus baptismal practice made disciples of Jesus, thus instigating rivalry. If we follow Stauffer s account to its logical conclusion, we would find that, once the Baptist was in prison, Jesus claimed the disciples he had gathered as his own and used them as the basis of a mighty ministry. It is difficult to believe that this would not have led to open enmity between those loyal to John and those who chose to go with Jesus. Yet we find no evidence of any such enmity after John was arrested. It is more reasonable to assume that John 3 is correct Jesus baptized disciples for himself, and the rivalry occurred before John s arrest. Why, then, were there not pitched battles in the Judean desert between the two groups? Why was Jesus eventually allowed to usurp John s position? It is our argument that Jesus succeeded because John himself directed his own followers to Jesus. Let us look at the evidence. We have two separate strands of tradition which, though maligned as churchcreated, do agree strongly that John pointed to the one who would succeed him (Mark 1:7-8 and parallels; John I:29-34). These form a perfectly logical explanation for Jesus success alongside the Baptist, in an era when, ordinarily, Jesus would have been seen as a rebellious upstart for doing what he did. Finally, we have supporting evidence from the apparently contradictory explanations of the reason why Jesus moved from Judea to Galilee. Mark 1:14 and Matthew 4:12 indicate that the move was connected to news that John had been arrested (so that, presumably, Jesus for safety s sake moved to a friendlier jurisdiction). John 4:1-3, however, states that Jesus went to Galilee when he learned that the Pharisees had heard he was baptizing more disciples than was John (though, as 4:2 relates, Jesus disciples did the baptizing). Usually there is no real attempt to reconcile these accounts, although there is little against the idea that John had by this time been arrested. 17 In fact, there is a way to reconcile the two accounts. We need to consider the likelihood that, with John arrested, the Pharisees were attempting to fan the flame of controversy between John s disciples and those of Jesus by pointing out how popular Jesus, the usurper, had become. John would no longer have been present to encourage the rise of Jesus and subdue the anger of his own followers at Jesus actions. The more obstinate of John s followers, given John s situation in prison, might welcome an excuse to fight with Jesus, 16 Ethelbert Stauffer, Jesus and His Story (New York: Knopf, 1960), So Sanders and Mastin, The Gospel According to St. John, 138; Raymond Brown, The Gospel According to John I-XII (Garden City: Doubleday, 1965), 165.
8 [p.204] who remained free to gain further ground from their master. Thus Jesus left the scene in order to prevent further controversy, not that John could no longer make peace. We have looked at a number of indications that it was John himself who directed his followers to his disciple, Jesus. If we accept this argument, is it possible that John saw his baptism as baptism into the Messiah, that John himself stood as a proxy for Jesus until Jesus could take over the ministry? (the opposite of Stauffer s position, above). In considering this possibility, we must look at the strong place given in the Synoptic accounts and the Fourth Gospel to Isaiah 40:3 and to eschatology when discussing the Baptist. One solid rock in studies of John the Baptist is the agreement that John viewed his baptism as a preparation so that the Jews who participated in it could avert personal disaster in the coming judgment. The tradition that John pointed to a mightier One to come is also strong. If we concede that John recognized Jesus to be the subject of his prophecies, the Messiah (something which continues to face debate), and saw himself as preparing the way (Isaiah 40:3) so that all mankind should see the glory of God (Isaiah 40:5), there is good reason to believe that John was gathering disciples in order to turn them over to Jesus. The transition from the era of John to the era of the Messiah was a gradual one, probably because John s followers were resistant to any thought of abandoning John. But the Baptist himself, through statements like, He must increase and I must decrease (John 3:30), broke the conventions of the day, paving the way for Jesus ministry to grow and flourish. If we accept that John consciously baptized as the proxy to the Messiah, serving under the Messiah s ethic and pointing his followers to Jesus, then John s baptism becomes Christ s baptism, producing Christ s disciples. Far from Christianizing John, the Gospels present a John who was already Christianized, who saw from the beginning that his baptism was the rite of the Messiah, producing Christian disciples. John s baptism was Jesus baptism. The only distinction between the two rites was that which exists between promise and fulfilment William B. Badke. Reproduced by kind permission of the author. Prepared for the Web in August 2007 by Robert I. Bradshaw.
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|Reviews for The Crucible of Time
| Censored Anonymous chapter 9 . 10/16/2004
Okay, I just want to say, THE STORY ROCKED! I loved reading it, it was full of suspense so it just had you hooked. I think it really expressed what the characters thought, not like other fanfictions making up unreal emotions. But the one real problem is that,
never said what happened to Miroku, Sango, Kohaku, and Shippo.
whispered words of the powerful Miko Midoriko were understood by your audience, she meant for Kagome to stay in the past. But since you never revealed that the charactes understood that, it made the words seem meaningless, a void in the air, dissapearing with the wind.
3.I thought it really sucked that Kagome stayed in the future,well, our present, without Inuyasha. HOW SAD!:( I mean, it was so awesome to read those final words in the epilogue, stabbing you, realization flooding into the wound to tell you that they would be torn apart by magic, time, and a moment in whih actions were not thought through. BUT THAT ENDING OF SURPRISE WAS COOL! But I really think that the two should stay together one way or another, because I know that you can like, so make that happen. You rock at writing.
So all of these can be successful with an epilogue part 2. I mean, you're story kicked butt! Most all people everwhere will heart it. But for some of the fans, it's hard to hear that Kagome and Inuyasha don't stay together, and that you just leave in our minds, the mocking question in the back of our heads, what the heck happened to Miroku and Sango? Don't forget Kohaku, did he heal? I mean I know that Tha story pretty much gives us information that, DUH, he does. But can we hear about it?
Okay, I'm starting to go in circles, so I just wanna end sayin', IT ROCKED!
| anna-neko chapter 9 . 7/29/2004
Ah, sad but perfect. I shall now be depressed for the rest of the day, but contented by how this turned out. Loved this, most definitely.
I'll just go back and read the available chapters of "Lemonade, Too." It will definitely offset the angst wrought by "Crucible", however delicious angst like this could be.
| Airen2 chapter 9 . 6/2/2004
I loved an adored your story - until the last two chapters. I can't beleive you ended it so sad. This story was very powerful. The ending was effective just heartbreaking.
| berty chapter 9 . 5/23/2004
THAT ENDING IS EVIL! EVIL! oh well. You're a good author. That was beautiful! *sniffle* *cry* *sob*
| periwinkled chapter 9 . 2/4/2004
I know that you finished this ages ago, but I just read it so I'm going to review it now. Because I simply have to. Sad ending aside, as I read your story, I kept thinking "Yes! Are the Inuyasha people aware of this fic? They could use this, it's so perfect!" Now, I sincerely hope, for the sake of my sanity as well as others', that the series doesn't end with Kagome and Inuyasha separated, but it was PERFECT in your fic. I wanted to cry, but didn't, it was simply too beautifully tragic. Thank you for your story, and I hope that there are/will be many others just as beautiful.
| b chapter 9 . 4/29/2003
you are evil. the story was excellent with "real" descriptions and wonderful word choice. you are quite the author, and i really admire your work, but this story... lets just say that you rose my hopes then dashed them to pieces. like i said before, the story was astoundingly well written but i was close to tears by the end. please keep writing exceptional fanfiction only... perhaps a happy one next time? *bye* p.s. truth be told, it was actually a very good way to end the story. leaving the audience with a stronge sense of emotion and pain. it also was very provacative , giving the reader something to ponder on later. * bye (for real this time)*
| Hakusan chapter 9 . 3/20/2003
Ohh that was soo sad. I was hoping that they would stay together in the past and rebuild the village. Almost made me want to cry. Beautifully done and well written.
| Kristine Batey chapter 9 . 3/18/2003
Wow, you had the guts to do it.
I love the folkloric/mythological feel of the ending-the echoes of Orpheus and Eurydice as the cheerful Kagome looks back. The dogs howling at the moon. Kagome's tears turning the dirt to mud. And, of course, all through the last several chapters, that traitorous grown-up voice subliminally murmuring to us that there is no happy ending worthy of this story...
Very, very nice.
| Chibi Makoto chapter 9 . 3/5/2003
Aw. that was so sad! ;~; ~sniffs~ I'm going to cry. x_x; I can't believe that ending. Total shocker there, yet I was half expecting it in a way, but I didn't want it to happen! You thinking of a sequel by any chance? ~coughs~ ;; Well great story! Even with that sad ending. ;~;
| Angelstars chapter 9 . 2/22/2003
Oh the heartache of it all what a bittersweet ending! I congratulate you on writing this story; very well written and extremely good plotline made it all the more worth the wait and read! I only hope that you make a sequel to know that Inuyasha and Kagome's lives never ended in such a tragic love lost.
| Anna chapter 9 . 2/21/2003
Gosh, that was so awesome. You should win the contest for that. I really loved this story. While the ending was bittersweet, it still felt very realistic, because I can totally see the series ending like this. Good job!
| Ryuuzaki chapter 9 . 2/20/2003
*cries* wah! that was really well written but i still wanted them to be together! *sniff*.that was a really great story! i still wish they couldve gotten a great writer!
| Little Ricecake chapter 9 . 2/20/2003
Despite the all the sadness, this one was awesome story, I think. Very different from what I've read. which is very good. I personally loved it. Awesome writing.
| tenshineko chapter 9 . 2/20/2003
Iya! You're leaving it like that? How could you? Everyone is finally settling down to rebuild and find happiness after the chaos Naraku brought, and then this? Dare I hope you'll make a sequel? C' know you want to.
It was a great story, though the ending was a bit unexpected. PLEASE continue!
| Dilandra chapter 9 . 2/19/2003
My God, how absolutely heart-breaking. A wonderfully told tale, however. Well done.


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August 3 vs. Vermont, Win 2-1The Spikes took their third straight Saturday night walk-off win as Cesar Valera singled in the tenth inning to give State College a 2-1 win over Vermont.
Steven Ramos got the Spikes' going in the tenth with a leadoff double off the bag at third base, then stole third with ease. After Jimmy Bosco was intentionally walked, Valera sent a pitch to right-center field to score Ramos and give the Spikes their second straight walk-off win and fourth walk-off win of the season.
Bosco went 4-for-4 with a double, collecting his second four-hit game of the season and providing half of the eight State College hits on the night.
August 4 vs. Vermont, Win 3-1The Spikes got on the board first Sunday thanks to a Lake Monsters miscue in the home half of the third. Luke Voit led off the inning with a groundball to Vermont third baseman Ryon Healy, who fired it to Michael Soto at first. But Soto inexplicably missed the chest high throw, and the ball rolled into foul territory, allowing Voit to advance to second. The Spikes catcher came around to score on an RBI infield single from Bosco later in the inning to give State College an early 1-0 lead.
Vermont tied it at 1-1 in the fifth when Spikes' starter Nick Petree allowed the first three Lake Monsters to reach on a walk and two singles. With the bases loaded, Vermont shortstop Luis Baez grounded into a double play as the Spikes traded one run for two outs.
The Missouri State product Petree went five innings for State College, allowing the lone run in the fifth, on four hits, two walks and four strikeouts.
State College added the go-ahead run in the sixth on another throwing error. With Carson Kelly at first, Mason Katz grounded a ball to Baez at short. The Lake Monsters' shortstop gathered the grounder and fired the ball to Soto at first. Baez's throw was low, and it skipped off the heel of Soto's glove, into the first base seats allowing Kelly to score.
The Spikes added an insurance run in the eighth when Katz doubled to left to lead off the inning, and came around to score on a sacrifice fly from Luis Perez to give State College a 3-1 lead.
August 6 at Staten Island, Win 7-3State College used four home runs to beat Staten Island 7-3 in the first of a three-game series Tuesday night.
Voit got the Spikes started with a solo home run to left in the third to give State College a 1-0 lead.
Spikes' starter Jimmy Reed cruised through the first three innings but ran into trouble in the fifth. Staten Island began the inning with a walk and two singles to tie the game at 1-1. Reed was pulled after the second single with no outs in the inning and runners on second and third.
Jacob Booden came on in relief, and got a groundball from the first batter he faced, but David Washington had trouble fielding the ball allowing the batter to reach, as both runners scored to make it a 3-1 Staten Island lead. Booden buckled down and forced three of the next four batters to pop out to Kelly, keeping the Yankee lead at two.
State College took the lead in the seventh on a three-run dinger from Kelly to put the Spikes up 4-3.
Mitch Harris worked a scoreless seventh for State College and the Spikes came back with three more runs on a solo bomb from Steven Ramos, and a two-run homer from David Washington, to take a 7-3 lead.
The Spikes wouldn't look back as Harris and Jeff Rauh shut out Staten Island over the final two frames to preserve a 7-3 Spikes victory.
August 7 at Staten Island, Win 6-5The Spikes built a three-run lead heading to the ninth inning, and needed every bit of it to withstand a furious ninth-inning rally from Staten Island.
Brett Wiley hit his first home run for State College, a solo shot in the ninth inning, to extend the margin to three. Staten Island would bounce back and load the bases with one out, then score on a bases-loaded hit by pitch and walk to make it a 6-5 ballgame.
However, Rauh, who let in both runs, recovered to strike out the final two Yankees batters to nail down the save for State College.
State College used a big sixth inning to take the lead back for good. Michael Schulze doubled in a run and Valera knocked in two more with a bases-loaded single as part of a four-run frame.
Jhonny Polanco earned the win in relief with two scoreless innings in support of emergency starter Victor DeLeon. Polanco gave up just one hit while striking out two. DeLeon went four innings in the start after Andrew Pierce was scratched just prior to the game.
Rauh earned the save, his fourth in six opportunities, after making a ninth-inning appearance for the second night in a row.
August 8 at Staten Island, Loss 6-5David Washington delivered his eighth home run of the season but State College saw its nine-game winning streak come to an end Thursday.
Washington's solo home gave the Spikes a 5-2 lead in the fifth. However, Staten Island responded with a two-run double in the home half of the fifth inning and a two-run single in the sixth to gain the lead for good.
The Spikes had already bounced back from allowing the game's first run to take the lead after the first of Katz's pair of doubles scored a run in the second and Ramos knocked in another run with his third-inning single.
Arturo Reyes took the blown save and the loss despite both runs scoring against him being unearned. Two of four of the runs charged to starter Juan Bautista were also unearned as the Spikes committed four costly errors.
August 9 vs. Tri-City, Win 7-4A pair of rain delays could not stop the State College Spikes on Friday night as Mitch Harris tossed four shutout innings of relief for the win.
Harris, who made his longest outing as a professional, took over for Kevin Herget in the second inning after the delays knocked Herget out of the contest. The Naval Academy grad struck out two batters and gave up just two hits and a walk.
State College had taken the lead on Alex De Leon's sacrifice fly just prior to the second delay, and then added another run on Ramos's single one batter after play reconvened.
Katz smashed an RBI triple in the fourth, and Wiley added RBI single as well.
Booden earned the save with two scoreless innings to finish the game, giving up three hits and a walk, while striking out two.
The "Late" Mid-Summer ClassicState College is sending five players to the NYPL All-Star Game Tuesday night.
First baseman David Washington and outfielders Steven Ramos and Ronald Castillo were chosen to start the game, while shortstop Cesar Valera and outfielder Jimmy Bosco were selected as reserves for the NL team.
Bosco, batting .287 on the season, is second in the league in triples with six, owns a .797 OPS, and has played stellar defense for State College this season.
Castillo, who is still hampered by a shoulder injury, is not expected to play, but was selected as starter due to his excellent play when healthy. The 6-foot-5 left fielder owns a .342 average in 21 games played with 15 RBI and one home run. Castillo has not played since injuring his shoulder while making a diving catch against Connecticut back on July 21st.
Ramos was an obvious selection as he leads the NYPL in batting with a .364 average, .857 OPS and has stolen twelve bases this season.
Valera, who Marmol says is the best shortstop in the NYPL, has been a true leader for State College this year. The Venezuelan shortstop is batting .276, with 12 doubles, seven stolen bases and 23 RBI. Valera has also been a vacuum at shortstop. I hesitate to say "Wizard" due to the expectations that moniker brings with it in St. Louis, but he has made the most difficult plays look silky smooth. Valera has excellent range, quick hands, a strong arm and, most importantly, a good head on his shoulders.
Washington leads the NYPL with 36 RBI on the season, and is tied for second in the circuit with eight home runs. The lefty slugger has not sacrificed power for average though, as he is batting a solid .277 with a .356 OBP. The big man has struck out 50 times in just 177 at-bats, but his ability to jump on fastballs, combined with an inability to stay back on off-speed pitches is a recipe for high-risk high-reward plate appearances.
TransactionsAugust 6 - INF Juan Herrera promoted to Single-A Peoria
Injuries7/22 – Ronald Castillo was placed on the 7-day DL after injuring his left shoulder diving for line drive on July 21st against Connecticut. Castillo has yet to be activated, and will likely be forced to sit out the NYPL All-Star Game due to his injury. Marmol was hoping Catillo would be back in the lineup before the road trip ended this weekend, but that is looking increasingly less likely.
On the HorizonThe Spikes will wrap up their three-game series in Brooklyn with one game Saturday, and one more on Sunday before an off day Monday, and the NYPL All-Star Game Tuesday. Play will resume on Wednesday, with a two-game home set against Mahoning Valley.
Follow Robert Davidson on Twitter at @robo_tweets, and on Flickr at flickr.com/photos/robert_davidson.
© 2013 The Cardinal Nation, thecardinalnation.com and stlcardinals.scout.com. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.


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Series: Folia Malaysiana Volume: 17(2)
colour photos, b/w line drawings
From the preface:
"This issue features some very interesting taxonomic accounts by young botanists in Malaysia; firstly Kalu Meekiong our energetic, prolific and versatile researcher from UNIMAS has led a few fresh graduate researchers into the family of Cyperaceae. The lead paper exposes how little we knew about the taxonomy and diversity of Mapania (Cyperaceae) in Borneo. Together with up-coming researchers M. I. Miraadila and Z. Shabdin, the team has described and illustrated a total of nine new taxa from Sarawak. The next two accounts demonstrate Meekiong's commitment to field work, firstly discovering a second species of Tamijia S. Sakai & Nagam. (Zingiberaceae) in Borneo, a genus thought to be monotypic, and secondly describing a new Orchidantha (Lowiaceae) from Sarawak.
The rare item in this issue is the contribution of K. H. Ronald and his co-workers in Arunachal Pradesh discussing the state of medicinal plants studies in Eastern Himalaya with respect to conservation. Another up-coming young botanist and researcher Ahmad Fitri and his co-workers present a note about the extended distribution of Neo-uvaria foetida (Annonaceae) in Peninsular Malaysia. A. Latiff shares his taxonomic zest by describing a new species of Cissus terengganuensis from the east coast of Peninsular Malaysia and Peninsular Thailand, The specimens of this new species were collected coincidently by different workers in 2004, and had remained controversial until resolved here as a new species.
Lastly, our other prolific ginger species author, C. K. Lim described yet another new monotypic genus, Perakalia (Zingiberaceae) from Peninsular Malaysia after many years of in situ and ex situ observations when its type species Perakalia perakensis finally flowered. Its epithet emphasises its endemic status."
Lontar: Editorial & Publisher's Note
M. I. MIRAADILA, Z. SHABDIN & K. MEEKIONG: The genus Mapania Aublet (Mapanioideae; Cyperaceae): nine new taxa from Sarawak, Malaysia p. 1-28
K. MEEKIONG: Tamijia erectifolia, a new species of Zingiberaceae from Sarawak, Malaysia p. 29-34
M.Y. SYAUQINA, K. MEEKIONG, C.S. TAWAN & S. AIMI SYAZANA: Orchidantha ranchanensis, a new species of Lowiaceae from Sarawak, Malaysia p. 35-42
K. H. RONALD, P. R. GAJURAL, RUBUL BORGOHAIN, P. RETHY & B. SINGH: Poor phyto-sociological status of medicinal plants in Eastern Himalaya: Case study on the present scenario of some rare and economically important medicinal plants p. 43-56
Z. AHMAD FITRI, M. S. NIZAM, M. B. NUR 'AQILAH, M. SANI & A. LATIFF: Note on the distribution of Neo-uvaria foetida (Maingay ex Hook. f. & Thomson) Airy Shaw (Annonaceae) in Peninsular Malaysia p. 57-62
A. LATIFF: Cissus terengganuensis (Vitaceae), a new species from Peninsular Malaysia and Peninsular Thailand p. 63-68
C.K. LIM: Perakalia: Another new monotypic Zingiberaceae genus from Peninsular Malaysia p. 69-76
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Yankee Doodles - Closed
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Long Beach, CA 90803
- Daily 10am-2am
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- Reservations Accepted, Reservations Not Necessary
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Popular Now
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By: Alba Zanini(Editor)
176 pages, colour & b/w illustrations
Language: English
The high mountain is a valuable natural laboratory for many categories of scientists: geologists, meteorologists, climatologists, biologists, botanists, zoologists, physicists, astronomers. Only in high mountains, in the last half century, astronomy and physics, the extremely large and the extremely small, were able to connect to such an extent that today it is almost impossible to talk about astronomy and cosmology without speaking simultaneously about physics and elementary particles.
Science at High Altitudes, entirely focused on research stations in the high mountains, both in Europe and the world, is full of fascinating topics. High altitude research stations mean all laboratories which are located at a minimum of 2,500 meters above sea level. Born in Europe in the late nineteenth century, at the dawn of modern science, now they're all over the world. The oldest European observatory, for example, is on the Pic du Midi (2,877 m.) built in 1878, and the highest laboratory in the world is on the Chacaltaya (La Paz) inaugurated in 1940 at 5,200 meters above sea level.
Science at High Altitudes, edited by Alba Zanini, also curator of Inventions Discoveries and Machines, in addition to speaking about the high mountain laboratories, focuses on the fascination that the high peaks have exercised on poets and artists, reconstructs the historical events of the early pioneers of scientific research at high altitude and devotes space to large underground laboratories such as that under the Gran Sasso in the Central Apennines, and the big experiments at high altitudes currently underway in Chile and Argentina.
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Zou can refer to:
- The island of the same name.
- Zunisha, the elephant that carries the island of Zou on its back.
- The Zou Arc, which takes place on the island of the same name.
- The Zou Zou no Mi, a Devil Fruit which allows the user to transform into an elephant.
- The Zou Zou no Mi, Model: Mammoth, an ancient variation that allows transformation into a mammoth.


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With this month seeing 100 years of Roald Dahl, what better way to bring his stories to life than fancy dress? Whether your school is dressing up, or you're simply a big fan of the books, here are just a few ideas to help you and your little ones celebrate the Roald Dahl Day festivities in style.
The BFG
A BFG costume can be simple for even the littlest of fans, fashion a pair of oversized ears and team with a white shirt, brown waistcoat and fishing net -you'll be ready to catch dreams in no time.
If Matilda is your favourite of Roald Dahl's characters, a plain blue dress, a headband and a comfy pair of shoes are all that is needed. Don't forget to collect a pile of your favourite books, too!
Charlie and the Chocolate Factory
For a more dapper look, why not try a Willy Wonka costume? You will need a purple jacket and a bow tie, a top hat and a cane. If you don't have a bow tie, a ribbon will be an excellent substitution – he is known for his eccentricity after all.
If you are looking for a costume you can coordinate with your friends, the oompa-loompas are an excellent choice. A green wig, white trousers or dungarees and a brown top are essential. Don't forget plenty of orange face paint and a pair of white gloves to top it off.
To find out more about the beloved author and his marvellous books, take a look at our Roald Dahl author page.


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Space Jam 2 starring.... Lebron?!?!?!
Not only does it look like Space Jam 2 is going to become a reality BUTTTT now sources are saying that it could star LeBron James!
Click HERE for the full story!
It's Official. Warner Bros. Is Developing A "Space Jam 2" With LeBron James pic.twitter.com/xrMNvlrADC""
— The Daily Dose (@thedailydose_) February 22, 2014