In film and especially television writing the "beat sheet" is something that is needed to show your showrunner or director the beats of the script so they can approve the story before you spend hours and hours writing it.
It helps them "see" it. It also helps you see the big picture.
The beat sheet is an outline of your story in beats. What happens in the story beat by beat.
You open your notebook, notecards, or even Word/Scrivener (I like to use Scrivener for this) and literally write out the beats like this.
Scene 1--this happens
Scene 2--this happens
Now, you may not know what happens in perfect order-- just write what you want to happen out. This is why I love using post-its and or notecards and the stickies in Scrivener
Scene-character finds out....
Scene--character makes this decision
If you are doing it this way, leave the scene # out until you figure it out.
Most novels have roughly 66 scenes
When you are writing them out you are making a narrative plan for your story.
Remember that every scene/beat moves the story forward. When you sit down to write your story you should always think of what is happening now and going to happen at the end.
In novels, it's always the end of the current book for your beat sheets. In television-it's always the end of your current episode, unless you are working on your series bible and that's a horse of a different color--but uses a lot of the same principles here.
For a screenplay, it's like a novel--your beats take the characters from A--the beginning to Z-the end.
Example. You are writing a story about a man who wins the lottery but must spend it all in a week without giving it away in order to prove his love to the woman he loves--or something like that-just making this up as I go for this purpose.
So your rough beats may go something like (this is when you are just figuring it out)
Scene--man goes into work
Scene--man buys lotto ticket
Scene--the woman he loves tells him that all he cares about is money
Scene--he makes a plan to prove to her that he doesn't care
Scene--man wins the lottery
Scene--woman tells him he must spend it all in a certain amount of time
Scene-man buys a house
Scene-man buys a plane
Scene-time is running out scene
Scene-man proves his love
Something like that---you would start with.
your character---this is the first beat sheet.
Harry Potter lives under the stairs
Harry Potter discovers he's a wizard
Harry Potter defeats Voldermort
(basically, book one--this is what happens)
If you want to write a love story, like a rom-com it's the same.
Harry and Sally meet and drive to New York together
Harry and Sally become friends 10 years later
Harry and Sally get together
then you go back and fill it all in.
I use the beat sheet method when I know where I'm going-as I generally am not an outliner-but it works and helps keep me on track.
Why and how to put into action for story planning.
WHY--to get organized and see the story and if it is even something that will work.
HOW--that's up to you. You can use Word/Scrivener/Contour/Save the Cat on a computer
You can use a notebook or note cards, post-its.
Just get it done so you have a road map for your story.
Then you can start drafting.
You can either do the beat sheet PRE or POST writing.
You use it PRE/before drafting to avoid things like writing in circles and having the story go nowhere.
You use it POST/revisions to fix story issues that you may be having.
There is no right or wrong way here.
For me, I like to pants it out for novels or screenplays with just an idea in my head first but always, and I mean ALWAYS, use beat sheets for making sure that it's all working nicely.
I highly recommend Save the Cat, and Story Fix both will help you with the concept of using beat sheets. Contour software has specific examples of the hero's journey on films well known and loved so you can see the beats and calls to action for your main character.
Happy writing! xo Stephanie


Strategic Intuition: The Creative Spark in Human Achievement
When do you get your best ideas? You probably answer "At night," or "In the shower," or "Stuck in traffic." You get a flash of insight. Things come together in your mind. You connect the dots. You say to yourself, "Aha! I see what to do." Brain science now reveals how these flashes of insight happen. It's a special form of intuition. We call it strategic intuition, because it gives you an idea for action—a strategy.
Brain science tells us there are three kinds of intuition: ordinary, expert, and strategic. Ordinary intuition is just a feeling, a gut instinct. Expert intuition refers to snap judgments, when you instantly recognize something familiar, the way a tennis pro knows where the ball will go from the arc and speed of the opponent's racket. The third kind, strategic intuition, is a clear thought. And it's not fast, like expert intuition. It's slow. That flash of insight you had last night might solve a problem that's been on your mind for a month. And it doesn't happen in familiar situations, like a tennis match. Strategic intuition works in new situations. That's when you need it the most.
In Strategic Intuition: The Creative Spark in Human Achievement, William Duggan shows how strategic intuition lies at the heart of great achievements throughout human history: the scientific and computer revolutions, women's suffrage, the civil rights movement, modern art, microfinance in poor countries, and more.
Duggan, William. Strategic Intuition: The Creative Spark in Human Achievement. New York: Columbia Business School, 2007.
Place: New York


Introduction to Robotics with Arduino The workshop explored the creation of robots using Arduino: control of motors, motion and behaviors. We had introduced the common motors (5v DC motors, servomotors and stepper motors) and how to control them with Arduino. Arduino is an open source microcontroller and platform that has a big community and an extensive online documentation. The workshop had offered basic knowledge of electronics and Arduino that will allow participants to develop their own robotic and kinetic projects afterwards. The basics of programming for Arduino were introduced as well.


Founded in the Cleveland area in 1807, the Presbyterian Church was among the earliest Protestant churches to establish themselves in the region, and it grew swiftly. Presbyterianism has its roots in the Protestant Reformation of the sixteenth century, namely in the doctrines of John Calvin of Switzerland and John Knox of Scotland.
Who was the founder of the Presbyterian Church?
- Identifying as a Presbyterian refers to belonging to a theological tradition that began with Martin Luther and was perfected by John Calvin. The Presbyterian Church can trace its origins all the way back to the Protestant Reformation, which was headed by Martin Luther.
- 1 When was Presbyterian Church started?
- 2 Where was the first Presbyterian Church founded?
- 3 Do Presbyterians speak in tongues?
- 4 What makes Presbyterians unique?
- 5 What is the difference between Protestant and Presbyterian?
- 6 Who invented Presbyterian Church?
- 7 When did the Presbyterian Church start in Scotland?
- 8 Is Anglican the same as Presbyterian?
- 9 What are the two types of Presbyterian churches?
- 10 How did the Presbyterian Church split?
When was Presbyterian Church started?
The Presbyterian Church in the United States may trace its roots back to the early Presbyterian congregations in the American colonies. Founded in the 17th century by New England Puritans who favored the presbyterian style of church polity (administration) to that of New England Congregationalism, these organizations have a long history of service.
Where was the first Presbyterian Church founded?
Presbyterianism made its official debut in Colonial America in 1644 with the foundation of Christ’s First Presbyterian Church in Hempstead, New York, which was the country’s first Presbyterian church. The Rev. Richard Denton was in charge of putting together the church.
Do Presbyterians speak in tongues?
Many churches have been separated as a result of the practice of speaking in tongues, also known as Glossolalia, which has divided many believers. Typically, this is not a practice followed by Presbyterians. The three most important arguments in this debate between Christians who participate in Glossolalia and those who do not include the following: many believe it is the pinnacle of connection with God.
What makes Presbyterians unique?
Presbyterians are distinct in at least two important respects. Reformed theology is the pattern of religious thinking that they follow, as is a type of administration that emphasizes the active, representative leadership of both ministers and church members, both of whom are called “ministers.”
What is the difference between Protestant and Presbyterian?
There is a significant distinction between Presbyterian and protestant Christianity in that Protestant Christians constitute a substantial group of Christians who hold to reformed beliefs. Presbyterians are members of a protestant group or subdivision that has traditions and beliefs that differ from those of other protestant groups or subdivisions. Presbyterians, for the most part, adhere to the teachings of Jesus.
Who invented Presbyterian Church?
It is believed that the Presbyterian Church traces its origins back to John Calvin, a 16th-century French reformer, and John Knox (1514–1572), the head of the Scottish protestant reformation. Knox’s unyielding efforts converted Scotland into the most Calvinistic country on the planet and the birthplace of modern-day Presbyterianism, as well as the cradle of the Reformation.
When did the Presbyterian Church start in Scotland?
The Presbyterian Church may trace its origins back to John Calvin, a 16th-century French reformer, and John Knox (1514–1572), the head of the protestant reformation in Scotland. Knox’s unwavering efforts helped to make Scotland into the most Calvinistic country on the planet and the birthplace of modern-day Presbyterianism, as well as the world’s most Calvinistic country.
Is Anglican the same as Presbyterian?
Presbyterianism is a kind of church government in which presbytos, or elders, reign over the congregation. Episcopal (Anglican) church government is another type of church governance that is ruled by episcopos, sometimes known as bishops. A fundamental distinction exists between the two denominations, and it is as follows:
What are the two types of Presbyterian churches?
Presbyterian denominations with a larger membership
- Associate Reformed Presbyterian Church – approximately 39,000 members – Orthodox, Presbyterian, Calvinist, Covenanter Seceder.
- Bible Presbyterian Church – approximately 3,500 members – Orthodox, Presbyterian, Calvinist.
- Bible Presbyterian Church – approximately 39,000 members – Orthodox, Presbyterian, Calvinist.
How did the Presbyterian Church split?
The Declaration of Independence was signed by five Presbyterian ministers. During the Civil War, however, the church became divided about how the Bible was to be understood. A number of more conservative congregations left the church as a result of this. Before that, there had been instances of churches separating because of their attitudes on homosexuality.


The deteriorating war situations in both Europe and the Far East during World War 2 began forcing American warplanners to think through to a possible direct war with one of the Axis powers. the war could very well restrict strategic war materials (oil, metals, etc...) and therefore cripple mass production efforts of weapons - particularly aircraft. Thus it fell to American aviation engineers to undertake development of a new "resource-friendly" fighter that would make heavier use of "non-strategic" materials for the lengthy war commitment that potentially lay ahead.
Bell Aircraft began work on such a proposal for the U.S. Army outlining a dimensionally compact, single-seat, single-engine fighter to be constructed largely of wood and under very quick and inexpensive conditions. The proposal was submitted to Army authorities on October 30th, 1941 - just two months before America's formal entry into World War 2.
Bell's approach brought about a most contained, streamlined form designed with inherent agility and speed suitable for clashing with the thoroughbreds fielded by the Empire of Japan and Nazi Germany - namely the Mistubishi A6M "Zero" and the Messerschmitt Bf 109 respectively. The aircraft would incorporate a long, yet slender, nose assembly housing the engine with a triangular cross-section fuselage. The cockpit was to be set aft of amidships due to the restrictive internal volume provided and a conventional tail unit would completed the aircraft's side profile with a single vertical tail fin and low-set horizontal planes The mainplanes of the aircraft would be straight in their general shape with clipped tips and mounted low along the sides of the fuselage. A high-aspect ratio wing was envisioned with a single spar in play. Internally, each wing would make use of wooden ribbing and held together through nails and glue. A resin/plastic bonded skin would cover the entire surface while itself being coated in a cotton fabric-based blend. In keeping with Bell's previous fighter designs, the undercarriage would be of the non-traditional tricycle arrangement featuring a single-wheeled nose leg under the engine compartment and a pair of single-wheeled main legs under each wing. Proposed armament was a single 20mm cannon firing through the propeller hub along with 2 x 0.50 caliber Browning M2 heavy machine guns, 200 rounds afforded to these two guns.
On May 16th, 1942, with American fully-committed to war by now, the U.S. Army commissioned for 25 of the promising mini-fighters - given the designation of "XP-77". However, one revision called for support of a single 300lb bomb fitted under fuselage centerline for the ground attack role. Additionally, the hardpoint would have to support the carrying of a 325lb naval depth charge for hunting enemy submarines - the U-boats a great threat to American shipping along both coasts.
Additional problems were brewing when Ranger was unable to keep its V-770-9 commitment and offered the V-770-6 which was already in use with United States Navy service aircraft. While the V-770-6 engine could supply the needed 500 horsepower output, is performance dropped significantly above 12,000 feet - a detrimental quality for a fighter. The engines were not supercharged which did not help matters.
With the war progressing and the XP-77 falling further and further behind schedules (and its developmental costs rising), the U.S. Army returned to reduce their original 25-strong order to just six aircraft. With some life still being felt in the product, Bell sought to reduce the increasing weight of its little aircraft which led to the nixing of the 20mm cannon. The U.S. Army called again and reduced their order to just two aircraft - ringing the death knell for the machine. it also dropped all interest in the Ranger V-770-9 series engine.
Despite its early design start in the war, the completed XP-77 prototype did not record its first flight until April 1st, 1944. The U.S. Army had grown quite content with their stable of fighters and even Bell's interest on the product had waned as it attempted to fulfill various military orders for its other proven aircraft. When it finally did enter flight testing, the design proved a flawed one - stability issues were apparent and excessive vibrations noted along the airframe. Pilots noted a cramped and noisy cockpit and they were further restricted from conducting violent, aggressive maneuvers. Additionally, views from the pilot's seat were blocked by the long nose and the cockpit's placement behind and above the wings.
Two flyable prototypes were eventually completed and these served in testing at both Wright Field and Elgin Field. During one landing run, a prototype saw its nose leg collapse. in another flight, the aircraft entered into an uncontrollable spin, forcing the pilot to bail out -the aircraft crashed.
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Abortion: pro-choice vs. pro-life
Pro-life: the belief that government has an obligation to preserve all human life, regardless of intent, viability, or quality-of-life concerns.
Abortion is violent and considered an act of murder. Fetuses can feel pain by eight weeks and there is a standing universal agreement that pain is detected by the fetus in the first trimester. Abortion causes psychological damage and “[those] who undergo… abortion may be at increased risk for subsequent depression.” A 2012 peer-reviewed study published by the Southern Medical Journal found that women who aborted were 154% more likely to commit suicide than women who carried to term. It is believed that life begins at conception which results in all human beings having the right to life. Abortion defies the Bible; in the Bible, it does not draw a distinction between fetus and baby. The Greek word “brephos” used in the Bible refers to both unborn child and infant. Women should not be allowed to use abortion as a contraceptive. It’s immoral to kill an unborn child for your own convenience. If women do become pregnant they should take responsibility for their actions and accept their consequences. Sex will always have the risk of pregnancy but that doesn’t mean an unborn child should not be punished for a mistake made by adults. Abortion results in the promotion of a culture in which human life is disposable. It sends the message that human life has no value. “When we tell one another that abortion is okay, we reinforce the idea that human lives are disposable, that we can throw away anything or anyone that inconveniences us.” – Randy Hultgren
Pro-choice: the belief that individuals have unlimited autonomy with respect to their own reproductive systems as long as they do not breach the autonomy of others.
Having a choice in reproduction empowers women. The choice over when and whether to have children is central to a woman’s independence and the ability to determine her future. Abortion infringes upon “a woman’s autonomy to determine her life’s course, and thus to enjoy equal citizenship stature.” Supreme Court Justice Ruth Bader Ginsburg. Personhood begins after a fetus becomes “viable” or after birth, not at conception. It is said that fetuses are incapable of feeling pain. A 2005 University of California as San Francisco study said fetuses probably can’t feel pain until the 29th or 30th week of gestation. And according to Stuart W. G. Derbyshire, “fetuses cannot be held to experience pain. Not only has the biological development not yet occurred to support pain experience, but the environment after birth… is also yet to occur”. Embryos aren’t independent, self-determining beings, and abortion is the termination of a pregnancy, not a baby. The access to legal, professionally-performed abortions reduces maternal injury and death. Modern procedures are safe and in a 2012 study in Obstetrics and Gynecology it was found that a woman’s risk of dying from having an abortion is 0.6 in 100,000, while the risk of dying from giving birth is around 14 times higher (8.8 in 100,000). “Pregnancy-related complications were more common with childbirth than with abortion.” Before abortion was legalized, women would try to induce abortions by using coat hangers, knitting needles, or radiator flush, or by going to unsafe “back-alley” abortionists. The World Health Organization estimated in 2004 that unsafe abortions cause 68,000 maternal deaths worldwide each year. There is religious support for women’s reproductive choices from organizations and people of faith confirming that they are officially pro-choice; a few being the United Methodist Church, the Presbyterian Church, and the Unitarian Universalist Association of Congregations. The Bible contains no explicit condemnation of abortion and does not portray the killing of a fetus as equivalent to the killing of a human being.
Pro-life v. Pro-choice by Malia is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.


500-year-old Incan mummy had lung infection, probably TB
Studies of a 15-year-old Incan girl who was sacrificed on an Argentine mountaintop 500 years ago show that she had a lung infection when she died, most likely tuberculosis, researchers reported this week. Two younger children who died with her did not have an infection, they said.
The mummy, known as the Maiden, was discovered in 1999 about 25 yards from the summit of Llullaiaco, a high-elevation volcano in the province of Salta, Argentina, by archaeologists led by Johan Reinhard and Constanza Ceruti of the Mountain Institute in Franklin, W.Va. The Maiden and a 7-year-old boy and a 6-year-old girl had been sacrificed to Pachamama, the earth goddess, in the ritual of Capacocha. The area’s freezing temperatures, low humidity, anaerobic environment and presence of natural disinfectants led to remarkable preservation of the bodies, which are now on display at the Museum of High Mountain Archaeology in Salta, Argentina. The mummies are in airtight, self-contained capsules maintained at minus-20 degrees Celsius.
Testing ancient specimens for infections is a tricky buiness. Because DNA must be amplified, there is a danger of also amplifying extraneous contaminants. And even if a pathogen is present, it doesn’t necessarily mean the individual had an active infection.
Angelique Corthals, a forensic anthropologist at the John Jay College of Criminal Justice at City University of New York and her colleagues at SUNY Stony Brook took a different approach. They took tissue swabs from the mouths of the Maiden and the 7-year-old boy and analyzed the proteins that were present. The team reported in the journal PLoS One that the proteins present in the Maiden were characteristic of an active immune response to an infection. DNA analysis suggested that the Maiden was infected by a bacterium from the Mycobacterium family, which includes the TB bacterium, and CT scans suggested she suffered from a lung infection. Similar problems were not observed in the boy.
“Our study is the first of its kind since, rather than looking for the pathogen, which is notoriously difficult to do in historical samples, we are looking at the protein profile of the ‘patient,’ which more accurately tells us that there was indeed an infection at the time of death,” Corthals said. “Our study opens the door to solving many historical and current biomedical and forensic mysteries, from understanding why the plague of 1918 was so lethal to finding out which pathogen is responsible for death is cases of multiple infections.”
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Sunday, April 9, 2017
SPOILER ALERT! The plot of the movie will be discussed.
Director Alan Parker’s 1988 film asks a difficult question: How far must people go beyond the limits of the law when individuals cannot obtain justice under the existing laws? To explore this issue, the story is set during a period of racial turmoil in Mississippi in 1964.
As the movie credits are displayed, there is a shot of two water fountains. A pipe running between the sinks symbolizes the iron hard divide separating the two races, since one fountain is for whites and one is for “colored” people. But, as we know, it is the whites in power that have established this division, and it shows how this enforced wall of separation creates a lack of community (the word “unity” is contained in the word) between diverse groups. The next shot is of a building burning. It turns out to be a church, and, ironically, we hear a hymn sung in the background, as a place of Christian values is destroyed as retribution for trying to change the status quo by those pretending to live by Jesus’ teachings of brotherhood.
We then witness the scene which initiates the confrontation between the local and Federal authorities. Three young northern civil rights activists, two white boys and one black, who were trying to get African Americans registered to vote in Philadelphia, Mississippi, drive a car out of town at night (the attacks usually occur at night in the movie, accompanied by bass-driven thumping music, emphasizing the ugliness of the hate of these citizens which lies beneath the smiles displayed during the day). They are chased off the road by pick-up trucks and a police car. Here we have a merging of the police, who are supposed to protect all citizens, with members of the Ku Klux Klan, whose racist agenda preaches the exact opposite of that protection. The original plan of these men is to scare the young men, but one of their group, Frank Bailey (Michael Rooker), isn’t worried about exposing his face, because he then shoots the driver in the head. We get a black screen, stressing the dark deeds, and we hear the other attackers whoop it up as they kill the other two activists.
The issue of civil rights for African Americans was a primary concern at the time, led by black leaders, especially Martin Luther King, Jr. The South had imposed Jim Crow laws to keep blacks subservient. Federal legislation passed in Washington, D. C. attempted to rid the nation of prejudicial restrictions. So, we then see FBI agents in a car in Mississippi to investigate the disappearance of the three men. Agent Ward (Willem Dafoe), a young, serious, by-the-book fellow, heads up the investigation, despite his youth, and his partner is Rupert Anderson (Gene Hackman). Anderson was a sheriff in Mississippi before joining the Bureau, and the two could not be more different. Anderson sings, sarcastically, the Ku Klux Klan marching song, which doesn’t amuse Ward. Anderson questions Ward’s lack of experience, but his young superior educates him concerning his ability when he tells him he was shot making sure African American James Meredith was admitted to a white southern college. In response to Anderson’s statement that at least he lived, Ward shows his priority is on the bigger picture when he says, “No, what’s important is Meredith lived.”
We witness the different styles of these two men when they arrive in town. Anderson stops to say hello to the locals, showing how he is familiar with the need to act folksy in a place like this one. But, when inside the Jessup County Sheriff’s Office, and Deputy Pell (Brad Dourif) dismisses Ward by saying he will have to wait to see the sheriff, Anderson knows he must dispense with politeness and needs to be tough with the local cops to establish respect. After meeting with Sheriff Stuckey (Gailard Sartain), Ward says the official story (the surface lie) is that the youths were stopped for speeding, brought back to the sheriff’s office, released, and accompanied to the county line. But, being trained activists, they should have called into their headquarters, but they didn’t, which causes Ward to become suspicious of the local police report. Anderson tries to make Ward understand how a small town like this one works when Ward questions the police report. He says it doesn’t matter what the truth is, because if the local sheriff says that’s the way it is, “then that’s the way it is.” Anderson says, despite actual geography, being in that small town is like being a million miles away from the rest of the world. That is how insulated and entrenched in their beliefs the residents are.
Anderson and Ward go into a restaurant to eat, with Anderson understanding the correct behavior, charming the hostess, and telling Ward not to go into the “colored” section. When Ward wanders into the segregated area, the intimidation is palpable because he violates the local rules. Total silence descends on the establishment, and eyes focus on Ward. But, Ward, although noble in his intentions, doesn’t understand that when he sits down and questions a black man in the eatery, he puts the man in danger just by sitting next to the FBI agent. That black man is later abducted and injured.
The next scene has Ward and Anderson standing among the burned ruins of the church where the civil rights activists were trying to get blacks educated about voting. Anderson points out the irony of the past events by saying that these people didn’t even know they had the right to vote, and in retaliation for that knowledge, they lose the place they went to for sanctuary and worship. Ward wants to question the townspeople, but Anderson tells his fellow agent that they will not talk with Ward. The two of them get to leave, but the blacks have to stay there and sustain the harmful effects of the FBI’s passing presence. Anderson’s prediction is initially correct as victims who escaped the church attack find it pointless to speak up about the assailants.
Back at the motel where they are staying, Anderson says he believes that the civil rights boys were used, sacrificed from a distance. Ward says there are causes worth dying for, to which Anderson replies that down there, folks think there are things worth killing for. Thus, those who want to change what those in power have enforced, must suffer, while those holding onto that power, feel they must inflict suffering on those that resist their rule. This concept lays the foundation for what happens later in the movie, since it implies that those wishing to make changes to what they consider unjust practices feel they must sometimes circumvent the law.
In the motel room, Anderson relates an insightful story about how his father killed the mule of a black neighbor who was doing better financially than his dad. The neighbor then moved away. His father was ashamed, but said if he wasn’t better than a black man, then who was he better than? Anderson says about his father, “My old man was so full of hate that he didn’t know that bein’ poor was what was killin’ him.” Those who are in charge want to shift the blame for the poverty that they have created, not wanting their victims to realize that they and the conditions they have spawned are the real enemy. But, wealth and power can ramp up the propaganda to divert fault, and point the finger of accusation at others to be blamed as the threat to the average person’s problems. In Nazi Germany, the Jews were the targets; in the United States, it was African Americans.
Later, Anderson recognizes a man who sticks out because he drives into town in a Cadillac adorned with a Confederate flag. His name is Clayton Townley (Stephen Tobolowsky), who we discover is the area’s Grand Wizard of the KKK. In typical procedural fashion, Ward says he will check out the license plates of those with him. Anderson, instead, first goes to the barbershop to get the feel for what’s going on. He encounters Mayor Tilman (R. Lee Ermey), who emphasizes the rigidity implied in the film’s first image. He tells Anderson, “Fact is we got two cultures down here: a white culture and a colored culture. Now, that’s the way it always has been, and that’s the way it always will be.” When Anderson says how the rest of the country is progressing away from that belief, Sheriff Stuckey expresses the region’s contempt for other views when he says, “Rest of America don’t mean jack shit. You in Mississippi now.” Anderson also goes to the beauty parlor to insinuate himself with the ladies, and encounters Mrs. Pell (Frances McDormand).
The agents find out that the car used by the civil rights workers has been discovered in a swamp. The FBI men trudging through the muddy waters implies how they have to navigate through the murky deceptions of the town that is mired in the stagnation of its racial hatred. Ward wants to bring in a hundred to two hundred more men to dredge the swamp. Anderson pleads against this action, saying that this nuclear sized reaction coming from outside forces will begin a war. Ward says that the war started long before they arrived on the scene. Anderson’s pragmatism continues to slam up against Ward’s aggressive idealism.
If the war was already in progress, it then starts to escalate. There are more abductions, beatings and burnings. One young defiant boy. Aaron (Darius McCrary) helps the agents, pointing them to the sheriff’s office as being part of the Klan’s activities, and convincing another young African American to identify perpetrators (while his face is hidden behind a cardboard box). These men are brought to trial for their home invasions, but the judge suspends their sentences, saying that they were unduly put upon by outside forces which caused their extreme actions. This decision shows the futility of trying to get any justice under local laws because of how the deep-seated racial prejudice permeates all levels of the judicial system. Aaron is beaten, along with others, by Klansmen, and his bible is kicked out of his hands, outside a church after services. There is a repeat of the ironic contrast of a hymn being sung in the background as the acts of violence clash with the religious worship of those who had joined together in peaceful harmony. Aaron will eventually lose his home to a fire, and almost loses his father in an attempted lynching, which he thwarts.
While Ward interrogates Pell about the fifty minutes he was with his wife that he claims as an alibi for when the civil rights boys went missing, Anderson begins to ingratiate himself with Mrs. Pell, hoping to get information out of her. Again, Anderson uses the Southern tools of charm and decorum, while Ward employs the direct approach. Outside, Anderson says that the wife is a good person who wound up with a jerk like Pell because girls like her look for a guy all their lives to marry and then later in life are full of regrets. But, he did notice that their wedding picture showed the men had their thumbs tucked into their waist bands with three fingers visibly extended on the outside. This action is code for being members of the KKK. Thus, Pell’s association with the Klan is verified.
Ward continues to operate on a broad, intrusive scale, taking over a theater for his large operation. When the theater owner balks at their presence, he buys the theater, no matter the cost. Anderson, knowing the turf, is more surgical in his methods. He pays an unexpectant visit to a private “club” that is attended by Klansmen, including Pell. He riles Frank Bailey to the point where the man admits that he would have no problem killing black men or civil rights workers. After Bailey shoves Anderson, he puts a stranglehold on the man’s scrotum, and Frank goes down hard. Later Ward, concerned about crossing legal lines, confronts Anderson angrily about his intimidation techniques, and his semi-romantic moves on Mrs. Pell. That doesn’t stop Anderson. He visits Mrs. Pell when her husband is not at home, and brings her flowers, called trumpet pitchers. These flowers are a symbol for what is going on in the town. They are pretty looking, but they don’t smell nice. Mrs. Pell said their other name is “Ladies from Hell,” because they are carnivorous. Again, we have a reference to the misleading surface Southern congeniality covering a darker side below the surface. But, it also applies to the way Anderson is unethically manipulating Mrs. Pell. He figures out that she is not thrilled with her husband when he says he’s quite a guy, and she just looks away, without comment. He eventually exploits that disillusionment.
We have more ironic scenes as the press interview the townspeople while the multitude of federal agents dredge the swamp. One woman says African Americans are “nasty, not like white folks,” and the statement is followed by a cut to Frank Bailey attacking people. Clayton Townley says the press distorts reality, but then confirms the media’s reporting of the area’s bigotry and un-Christian behavior by saying how they reject Jews (for not accepting Christ), Catholics (for bowing down to a Roman dictator), and Turks, “Orientals,” and Negroes, because they defy white Anglo-Saxon democracy, which represents “the American way.” Later, he gives a speech at a rally, and shots of children in the audience illustrate how hatred can be passed down through the generations. It spreads like a disease. Mrs. Pell confirms this perception when Anderson visits her again. She says, “Hatred isn’t something you’re born with. It gets taught. . . At seven years of age, you get told it enough times, you believe it. You believe the hatred. You live it. You breathe it. You marry it.” She then admits that Pell was there at the killings of the civil rights boys. Anderson, crossing ethical boundaries, holds and kisses her.
But, from Mrs. Pell they find out where the bodies are buried, and retrieve them. Sheriff Stuckey, realizing that Anderson has obtained this information from Mrs. Pell, tells his deputy he has to deal with his wife. Pell goes home with a couple of fellow Klan members, and brutally beats his wife. When Anderson sees her in the hospital, he wants revenge. He has a confrontation with Ward, who is at first reluctant to take drastic measures. He says he doesn’t want to be dragged into the gutter to get things done. But, Anderson counters by saying, “These people are crawling out of the sewer, Mr. Ward. Maybe the gutter’s where we outta be!” Ward finally concedes, saying he will do things Anderson’s way, with his small group of people (sort of his version of a black ops team). Ward says, “Whatever it takes.” It has come to that; the rules are thrown out to get the job done. Fire must be fought with fire.
Now the tables are turned. Instead of a black man being abducted, a white man is taken, Mayor Tilman. And, he is taken to a shack confronted by a black man who at first wears a KKK hood, to give this white man a taste of his own medicine. He tells a story of a black boy who was kidnapped and had his scrotum sliced off. He threatens to do the same to Tilman (the second time a local’s manhood is threatened, possibly because these individuals are not living up to the standards of true gentlemen) if he doesn’t give him the names of those involved in the killings. The mayor gives him the information. We next see the black man on a small plane taking off. He works for the FBI, but does special assignments that Anderson knew about. They know Tilman won’t say anything because the Klan will kill him for ratting them out. They discover that the attacks on the civil rights workers was Townley’s idea. Stuckey was smart enough not to be part of it, although he knew about the plan. The agents make it appear that the perpetrators called each other for a meeting at a place they have bugged. They discover that the weak link in the group is Lester Cowens (Pruitt Taylor Vince).
They show up where Lester works, pretend that they had a meeting with him, so as to make people think Lester is a collaborator. The agents, now totally working outside the law, again mimic the Klan’s tactics, in a sense becoming what they are hunting. They stage an assault on Lester’s house wearing KKK hoods, kidnap him, and make it appear that he is rescued by the FBI who were watching him. They say they will protect him if he will testify against the others, which he agrees to do.
In another illegal transgression, Anderson goes to the same community barbershop, and takes over the shaving of Pell. He cuts him a few times, and then beats him in retaliation for what he did to his wife. The shop is guarded by a couple of Anderson’s men, preventing Ward from intervening. It is significant that while Anderson assaults Pell, he mentions the deputy’s “stupid smile.” It is another reference to that outward appearance of civility which disguises the evil hiding beneath it.
The criminals, except Stuckey, who is acquitted, receive severe sentences, but on Federal civil rights violations, because the local jurisdiction would never convict the men of murder, given the racist society in which the killings took place. Anderson visits Mrs. Pell in her ransacked home, punishment for her cooperation with the FBI. He is leaving, and she tells him don’t send her any postcards from the road. She knows he can’t really romantically commit to her, that his job is what he is tied to. She says she was born in Jessup County, and will stay there, probably die there. But, she has hope because there are some decent people who know she did the right thing.
The person who eulogizes the dead black civil rights youth says he has no more love to give, and only has anger in his heart. The state of Mississippi won’t even let the black boy be buried next to his white companions, racism being perpetrated even after death. He is tired of seeing black men murdered by white men, and he wants the others at the service to share his anger. The bigoted hatred has so defiled the land, that it has invaded the sanctuary of the Christian church, where Jesus’ peaceful preachings are put in abeyance because the obtainment of justice requires that a war must be fought.
In the end, Ward and Anderson seem to have become allies. Ward finally calls Anderson by his first name, Rupert. In this story of obvious right and wrong, we allow for the Federal authorities to transgress. We might be generous and say that they transcend the law in order to achieve a higher purpose. But what if the situation were different, where things were not so clear-cut? Can the same dispensing of the rules allow for abuse instead of achieving justice? What do we do then?


What We Know and Need to Know about the Legal Needs of the Public
17 Pages Posted: 11 Apr 2017
Date Written: 2016
In contemporary market democracies, law reaches deeply into many aspects of daily life. Thousands of Americans every day find themselves facing troubles that emerge “at the intersection of civil law and everyday adversity,” involving work, finances, insurance, pensions, wages, benefits, shelter, and the care of young children and dependent adults, among other core matters. Though these different types of problems affect different aspects of people’s lives and concern different kinds of relationships, they are defined by a central important quality: they are justiciable. They have civil legal aspects, raise civil legal issues, have consequences shaped by civil law, and may become objects of formal legal action.
This Paper reviews what we know about the civil legal needs of the public, focusing on the U.S. context but drawing on research from peer nations as well. In so doing, the Paper reveals some key gaps in our knowledge. Across a range of studies, we have good evidence that:
• Experience with civil justice situations is common and widespread, affecting all segments of the population. Many involve “bread and butter issues” at the core of contemporary life, affecting livelihood, shelter, or the care and custody of dependents.
• Populations that are vulnerable or disadvantaged often report higher rates of contact with civil justice situations, and greater incidence of negative consequences from these events.
• Most civil justice situations will never involve contact with an attorney or a court.
The most important reasons that people do not take their civil justice situations to law are:
(1) they do not think the issues are legal or consider law as a solution; and
(2) they often believe that they understand their situations, and are taking those actions that are possible.
• The cost of legal services or court processes plays a secondary role in people’s decisions about how to handle the civil justice situations they encounter.
Paradoxically, despite the stylized facts we often deploy in our arguments and advocacy, we do not know the answers to some of the million dollar questions. To be specific, we do not know:
• How many civil justice situations are actually civil legal needs;
• How many civil legal needs go unmet; and
• How civil legal needs affect the people who experience them and society at large.
Suggested Citation: Suggested Citation


Surface Installation - Artificial Clay
Installing – Artificial Clay Tennis Surfaces
We install Har-Tru & Tru-Clay Surfaces
Durable Surface with Minimal Maintenance.
Sliding Comfort that Reduces Injuries.
Easy Installation over Existing Surfaces.
Clay Tennis Courts
Clay courts are made of crushed shale, stone or brick. The French Open uses clay courts, making it unique among the Grand Slam tournaments.
Two types exist:
- Red Clay – the more common variety.
- Green Clay.
Although less expensive to construct than other types of tennis courts, the maintenance costs of clay are high as the surface must be rolled to preserve flatness. The water content must also be balanced; green courts are often sloped in order to allow water run-off.
Almost all red “clay” courts are made not of natural clay but of crushed brick that is packed to make the court. The crushed brick is then covered with a topping of loose crushed particles. This type of surface does not absorb water easily and is the most common in Europe and Latin America.
The crushed brick surface was introduced by a British firm, En Tout Cas, in 1909, to address the drainage problem of the clay surface. The crushed brick surface allowed more water to run through the surface of the court drying the surface more quickly after a rain.
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Also called American Clay and the brand name Har-Tru, is similar to red clay, but is made from crushed basalt rather than brick, making the surface slightly harder and faster. Green clay is packed to make the subsurface. It is then covered with a topping.
There is one WTA tournament played on green Har-Tru clay courts, the Volvo Car Open in Charleston, South Carolina.
Hybrid Clay Surfaces
Known as Artificial Clay or Hybrid Clay Surfaces.
An increasing number of varied surfaces are being introduced to the market that are designed to have the playing qualities of clay but without the climatic limitations and demands for high levels of maintenance.
Primarily, but not exclusively, based on some form of synthetic turf or textile carpet they are dressed with a variety of material including traditional clays, rubber granules and coated sands.
Player feedback on some of the products has been very positive to date and these types of surface are seen as an existing new development for the tennis court industry. In terms of construction most are based on similar base constructions to artificial grass surfaces, only the top surfacing really differing.
The marking is done using lines cut into the carpet. Therefore, the lines do not need to be removed in the Autumn and replaced in the spring.
They can also be installed on top of existing macadam courts if required.
Artificial Clay surfaces can be a good option as its playing qualities are identical to real clay.
They have several advantageous playing characteristics:
- Consistently slower ball bounce than other surfaces.
- Longer rallies and a greater variety of strokes for a more controlled game.
- ITF court pace 2 medium/slow rating.
- Granular surface acts as a shock-absorbing cushion.
- Players can slide into their returns, this prevents joint jarring stops.
Har-Tru Clay Courts
Har-Tru is actually composed of Crushed Stone.
Har-Tru is made from billion-year-old Pre-Cambrian metabasalt found in the Blue Ridge Mountains of Virginia. It is a natural green stone that is extremely hard and angular, two very important qualities when it comes to tennis court construction.
The angularity helps the stone particles lock together to form a stable playing surface.. It is more durable and more consistent than other clay court counterparts.
Generically referred to as “fast-dry,” Har-Tru dries quickly after a rain. It also allows play to continue through light rain.
Har-Tru (above ground irrigation) or Hydrocourts (Har-Tru courts with sub-surface irrigation), consist of a modified stone base with a layer of stone dust followed by a final surface layer of Har-Tru.
Har-Tru courts provide a flexible, shock-absorbing surface, which eases stress on the feet, back and legs during play. The softer surface also slows the play speed, resulting in longer rallies, more varied strokes and a more controlled game.
Had-Tru a great surface for learning to play tennis. Courts require daily maintenance to sustain consistent playing conditions. Nonetheless, the advantages they offer have increasingly made them the tennis court of choice for tennis clubs, and private residences.
Tru-Clay Hybrid Clay Courts
TruClay is a synthetic, polypropylene membrane with a clay infill.
The system can utilise Har-Tru or French clay infill; the same clay used at Stade Roland-Garros for the French Open Grand Slam. Tru-Clay is often referred to as Clay-Tech within Europe.
The clay-topped surface prevents holes and cracks and the polypropylene membrane and clay top layer, contributes to a long life, attractive, uniform, sliding court surface.
The ITF has recently created a Hybrid-Clay category which TruClay falls into. As with real clay courts, the court pace is Slow Category 1.
The unique overall structure of TruClay ensures consistent ball bounce, even on the lines of the court. Guarantees speed and performance, which is not possible with traditional clay surfaces. Another substantial advantage of TruClay is that the surface is playable soon after a rainfall.
Requiring minimal maintenance and annual expense, the surface facilitates water absorption and drainage, so that water consumption is considerably reduced.
The marking is done using PVC-Lines. Therefore, the lines do not need to be removed in the Autumn and replaced in the spring.
Moreover, it can be used to convert an existing hard court (even in poor condition) into a clay court.


Images and Pictures.
We want students to be understand what they see, which is why VISUAL LITERACY is such an important skill for students to have.. Can students analyze, make predictions, and pull information from images and pictures.
On each worksheet is a QR CODE Code with a link to an image along with four boxes that have questions (or simple words). Students will answer each question based on information they pull from the images.
Students may scan, look, or answer questions in whichever order they want to. They won’t be able to answer the questions until they see the image though.
This will be difficult for some students, while others will move swiftly through them. The key for students is to find vocabulary words, meaning, and generate questions and information behind each image.


William Symmes (1731-1807) graduated from Harvard in 1750. He was pastor in the North Parish in Andover (1758-1807). The following sermon was preached on May 25, 1785 in Massachusetts.
THOMAS CUSHING, Esq;
The Honorable the
TWO BRANCHES OF THE
MAY 25, 1785:
Being the ANNIVERSARY of
By WILLIAM SYMMES, A. M.
PASTOR OF THE FIRST CHURCH IN ANDOVER.
I. CHRONICLES, XXVIII. 8
Now therefore, in the sight of all Israel, the congregation of the Lord, and in the audience of our God, keep and seek for all the commandments of the Lord your God; that ye may possess this good land, and leave it for an inheritance for your children after you forever.
It has generally been observed by historians of the best hearts and information, that the rise and growth, the decay and fall of States and Empires, have corresponded in a great measure to their virtues and vices. These have been deservedly considered as the great hinges on which the fates of nations turn. If in every instance their advancement to splendor and power is not to be ascribed to the influence of moral principles, degeneracy and dissolution of manners have never failed to pull down their banks, and lay them open to such an inundation of miseries, as have at last overwhelmed them in ruin.
To prevent so sad a catastrophe, and ensure their civil happiness, the Ruler of nations and Father of men, required his ancient favorite people to employ themselves in that holy service, to which they were bound by his laws, and their own consent.
Their kings were expressly required to write a copy of the law, which was to form their private character, and be the rule of their administration. Nor was there any other test whereby abuses in government could be rectified, or the faith of the church and worship of God restored to their primitive purity.
Accordingly David, who was by divine commission a ruler and a prophet, and by principle a devout patriot, having subdued the enemies of the State, and established the regular course of justice, near the close of his life prescribes, in the passage before us, the only means whereby a professing people can secure the continued favour of Heaven, and consequently their own and their children’s freedom and happiness.Invested with the supreme authority in the State, he assembled the princes and heads of the twelve tribes at Jerusalem. Constrained by the social affections of a good and great mind, and ardently wishing the prosperity of the people committed to his care, he in the most solemn manner impresses the charges of God upon them.
“All Israel, the congregation of the Lord,” are supposed to be present by their representatives, in whom they had reposed an honorable trust. A faithful discharge of the proper duty of their station obliged them to deny themselves for the general good, and use their utmost efforts to promote the interest and increase the happiness of their brethren.
A stranger to the insolence of little minds in an elevated station, the Jewish monarch addresses the assembly of the elders in the soft endearing stile of brethren; gives them a sketch of his own history, and points out his successor by name, who should perform that pious service which he himself had designed, and would gladly have executed, had he not been denied that honor.
Solicitous to support the distinguishing character given him by the unerring Judge of real worth, he reminds the “assembly of the mighty” of the peculiar presence of the Deity; gives him the attractive title of the “Lord our God,” which imports parental affection, and covenant privileges: And then fixes their attention to the main point, endeavouring to persuade them to “keep and seek for all the commandments of the Lord their God.”
Their punctual obedience is required for their own sake, but principally as a fit and probable means of diffusing a similar spirit of piety and virtue among the people; and as the only course they could take to secure to the present, and transmit to future generations, the possession of that good land, and a fair inheritance of civil and religious privileges.
In some instances there is a similarity of circumstances betwixt the ancient congregation of the Lord and us. Were they a people nigh unto God; since their rejection we have been taken into a like visible relation to him? Were their long and arduous contests for freedom happily terminated? Our redemption from the hand of the enemy is completed by the establishment of “peace in our borders.” Did their civil constitution secure the rights and privileges of the people, ours is like to theirs before they trespassed in asking a king? Our religious advantages are greatly superior, and our land is perhaps as good and fertile as theirs, were it equally cultivated. And the late revolution in America, tho’ not effected by the wonder-working rod of a Moses, was accomplished in the course of the divine administration under the auspices of a leader, great and good next to him: And in a manner which carries evident marks, and signatures of his hand, who “changes the times and the seasons, who removeth kings and setteth up kings,” and possesses all perfections in their highest exaltation.
The advice given in the text to the rulers and people of Israel, is as suitable and proper for us as it was for them. We have as much to gain by complying with it, and as much to lose by slighting and neglecting it.
That the following discourse may coincide with it, and in some degree be adapted to our circumstances, and the occasion of the present solemnity:
The nature and extent of the charge in its primary reference to the rulers of a people, first offers itself to consideration.
And then secondly,
The natural and moral tendency of a general subjection or disobedience to the divine government.
The first object of our consideration and improvement is the nature and extent of this all-important duty, of “keeping and seeking for all the commandments of the Lord our God,” more especially as it concerns the rulers of a people.
Such are the perfections of the ever-blessed God, that he will not, he cannot enjoin anything unsuitable to the nature and powers of his creatures. Such is his supreme commanding authority, that in whatever way and degree his will is made known to men, either by reason or revelation, from that moment they are laid under indispensible obligations to obedience. Nor can they refuse their immediate compliance, or neglect to regulate all their conduct by the laws of Heaven, without injury to themselves, and injustice to their maker. Hereby rulers (to say the least) are equally bound with the lowest order of their confederate fellow-citizens.
“The weightier matters of the law,” are not a few. “Thy commandment,” faith the inspired Psalmist, “is exceeding broad.”—So extensive as to reach every man, and direct his behavior at all times, and in every station and condition in life. So equitable as to require improvement in proportion as men are distinguished by power, wealth, or other advantages for doing good.
What a wide extended field of service is here opened before the trustees of the Commonwealth? As the offices they sustain are by divine designation, and it is in the power of their hands to abound in God’s service; they are under additional obligations to “Keep and seek for all his commandments.” Their talents for improvement are many, and that injunction of the Lord of Christians, “occupy ‘till I come” merits their particular regard.—An upright punctual discharge of the duties of their station demands their time and utmost efforts, their assiduous persevering attention.—
Seeking implies positive industrious exertions in the use of all proper means, to obtain the end proposed. If he that runs may read those divine precepts that regulate the common actions of life; we may not from hence conclude that those who move in a higher sphere can obtain all needed information at so cheap a rate. Many cases may occur in which a virtuous ruler may not easily discern the path of duty and safety. To remain heedlessly ignorant, is inexcusable. To act while his mind is in suspense, is inconsistent with his character. What other course then can he take, but to seek for more light, and pursue that line of conduct which has had the sanction of his reason, conscience, and the revealed law of God. “The cause which I knew not, I searched out,” said an eminently worthy and beneficent magistrate in ancient times.—
The maxim “that public affairs cannot be transacted without corruption and iniquity” however zealously abetted by mercenary courtiers, or whatever reputation it may have acquired by customary practice in regal governments; its aspect on a republican form is very unpropitious. Experience evinces that monarchies may flourish in some degree for a time, tho’ probity be not the favourite virtue of those in power: But the very existence of free republican States depends upon the reign of justice. This comprehensive virtue is, in a manner, “all in all.” Nothing can atone for the want of it in the legislative, judicial, and executive departments. The prophet describing the humiliating, unsafe, and even wretched situation of the Commonwealth of Israel at a particular period, does it in this expressive language: “Justice standeth afar off, truth is fallen in the street, and equity cannot enter.”—
But what saith the scripture of civil government? One apostle saith, it is the “ordinance of man”—another saith, it is the “ordinance of God.” There is a sense no doubt in which the latter position is as true as the former. And if civil government be in any sense the ordinance of God, and the laws of virtue, which are the laws of God, are not to interfere in the administration of it: Is not this quite what has been ironically termed, “a divine right of governing wrong?”
A submissive respect paid to all God’s commandments, at the same time that it raises a ruler above the pursuits of injustice, and a faulty ambition, is perfectly consistent with the greatest degrees of political wisdom that are subservient to the honor, preservation and support of society.
It is not in an immediate way that the Governor of the world usually dispenses good or evil to communities or individuals. He employs means and instruments in accomplishing the purposes of his providence, and the designs of his grace. It is by helping men, by improving and heightening their faculties, assisting and invigorating their endeavors; that he prepares them to receive, and bestows upon them temporal and spiritual blessings. Nor does he in this way of conferring his favours “give his glory to another.” For all the natural and gracious endowments of men are equally his free gifts, are derived from the same source, and applied by his unerring direction to effect the designs of his wise and universal government. “It is the same God who worketh all in all.”
In conferring favor on a people, especially in effecting any great revolution, he employs the fittest instruments, and raises up men of piety and public spirit, of prudence, penetration and fortitude, to do great things, and if necessary, to suffer gloriously. Persons possessed of such qualities, are most likely to render essential service to their country. The Jews never had a better king than David, to whose honor it is recorded, “that he fed them according to the integrity of his heart, and guided them with the skillfulness of his hands.”
The annals of other nations furnish examples of men invested with the most important offices, who, disdaining every mean illusory artifice, were very successful in transacting the affairs of the public. Slight advantages may be sometimes gained by perfidy and deceit: But no acquisitions of power or property will counterbalance the loss of honor. In every mode of government, especially in a republic; the reputation of being just and faithful to its engagements, is of the last importance.
Insidious politics are the proper element of loose unprincipled minds, engrossed by private selfish views—How often has the pretence of mysteries in government served for a cloak of unrighteousness? Whereas the art of governing well requires a sacred regard to truth and equity: And in some exigencies, a profound judgment and sagacity to take the best expedients.
Prudence and caution constitute another trait in a ruler’s character, of the utmost importance in our present circumstances. In “keeping and seeking for all the commandments of God,” and knowing that “a kingdom divided against itself cannot stand;” he will follow after the things which make for peace. Whilst the war continued, many things concurred to unite these States in their common defense, to strengthen the confederacy, and hold them together, to the great disappointment of their enemies. They have now, as it were, entered on a new stage of existence. If they are not summoned to unite for protection against the foreign enemy, the union can be continued and cemented only by friendly hearts, pacific counsels, and conciliatory measures. The advice Joseph gave to his brethren is good at this time, and claims the particular attention of those who are at the head of our affairs: “See that ye fall not out by the way.” Happy for us if rulers supreme and subordinate, are directed and instructed by the maxims of prudence and discretion, “in the things of our peace.”
The light of nature condemns such a confidence in God, as hinders the wise and industrious use of means for safety. At the same time, the success of the most opposite means, and best concerted measures, always supposes the divine concurrence. Had not the “God of peace and love been with us” hitherto, and blessed us, our mouths had not now been filled “with songs of deliverance.” He has still all times and hearts in his hand, and can so influence our public counsels, as to strengthen and perpetuate the union: Even as he “bowed the hearts of all the men of Judah to David, as the heart of one man.”
As in a good constitution of government there is no absolute power but that of the laws; a reverential regard to the divine presence and approbation will have an happy influence in making and executing such as are wise and salutary. The Father of the universe has not imposed his laws upon men merely as tests of obedience; but as lessons to prevent their ruin, and teach them how to be happy. A model, which eternizes the benignity of those human laws which are suggested by preventive wisdom; a standard of benevolence, from which subordinate legislators should never deviate. Acting in character as the “ministers of God for good to men,” they will ever esteem it more eligible to prevent crimes, than to punish them.
It being the sole end of government to secure the civil happiness of the community, (and, as far as may be, of every individual) it is fit and proper that the laws by which men submit to be governed, should be as few, clear, and easy in their application as possible. For laws themselves, when needlessly multiplied, become a vexatious and intolerable burden.
The laws of Heaven, being a transcript of perfect rectitude and benignity, no objection can weigh against their being executed. In like manner human laws ought ever to be so mild and equitable as to interest the community in their punctual execution, and in no instance fail of being enforced. “Either” (says a writer) “never attempt anything, or go through with it, is an excellent maxim, and nowhere more rationally applied than in the matter of legislation.” It is necessary to civil happiness that government be supported and respected. But will this be the case, if good laws are evaded with impunity? What has a greater tendency to weaken the authority of a state, than to continue laws in being which “the powers that be,” cannot, or care not to execute? Every sincere friend and lover of his country, must wish to see the dignity of the Legislature preserved; and consequently regret every instance, in which it is disparaged by the contempt that is case upon its institutions. If the occasion allowed me to mention one instance only, it should be the law that relates to grammar-schools. It having been of so long standing, the presumption is, that it is a good one. Should it not then be carried into execution, according to its full meaning and extent?
This Commonwealth is favored with divers valuable literary institutions, which owe their existence and endowments to the well directed liberality of particular patriotic members of society. A charity recommended by this circumstance, that the community reaps the benefit of it whilst the donors are living. But these institutions were never designed to interfere with the law above-mentioned, or to prevent general education: Much less to vie with the University in the neighborhood, to which we look up for that degree of literature, that is requisite to complete an education for the learned professions. May all that love and seek its prosperity, prosper.
We have had a long and arduous contest for freedom and independence; and the “mercies of our God have been upon us according as we hoped in him.” He hath said in his never-failing providence, “Let there be light.” He spake, and it is done. A day of the gladness of our hearts has succeeded a long and dark night of affliction. But what would have been our present situation, had not light and knowledge been spread among the people? Would our “Souls have made their boast in the Lord,” this day, for unexampled privileges, had he not been on our side, not only controlling the councils of men, and the events of war, but by the gospel and general education, diffusing a cultivated patriotic spirit, fatal to the evil genius of despotism? Will “wisdom and knowledge be the stability of future times, and strength of salvation,” if the minds of children and youth are neglected? Especially if they are not taught to esteem “the fear of the Lord their best treasure.” It is true in a political as well as religious sense, that “fools die for want of wisdom.”
Other nations have been chiefly concerned to cherish lucrative and commercial arts: Perhaps the singular honor is reserved for America, of making it the principal object of her attention to improve human nature, and produce the greatest degree of moral worth.
The fathers of the people, bound by the ties of nature, religion, and interest, cannot be indifferent to anything that has a tendency to strengthen and improve their morals. However opposite men’s sentiments are respecting the interposition of civil authority in matters of religion; one thing is clear, that a constitution of government, that bids fair to be durable, must make provision for curbing the lusts, and bounding the riotous appetites of men. But if piety be an essential part of morality, how can the secular power take cognizance of the one, without interfering at all with the other?
Every man who is so happy as to have free access to the sacred scriptures, has a right to search them. It is his duty to endeavour to understand them in their true sense, and regard them as the only writings that can authorize the religious sentiments he imbibes, or the mode of worship he prefers. And when all the members of a community enjoy the free use of their reason in matters of religion; when they are left to pursue the dictates of their own consciences, which are subject to God only, and no particular mode of worship is established by law; where is the grievance if public worship is required in some mode or other, to preserve order, and prevent the infection of bad examples?—
We cannot set too great a value on our civil and religious liberties: But we can place ourselves in no point of view, in which we can have the least colour of right to any kind of liberty that disturbs the peace of society, or discharges us from the service of God.
Constant experience shews the influence of example to be greater and more powerful, than that of precept. The guardians of the Commonwealth, by copying the law of God in their lives, will be likely to influence the public manners in some proportion to the elevation of their rank and dignity. Or should “the generation in which they shine as lights be faithless and perverse, they shall not lose their reward.” By their righteousness they shall deliver their own souls.”
The greatest assemblage of civil virtues, will not always screen a man in a public station from censure. The venal, the licentious may reproach him: but having the verdict of conscience in his favor, he has the approbation of his Maker, and the ineffable consolation that his “judgment is with the Lord, and his reward with his God.
It is as true that society cannot subsist without order and government, as that man was made for society, and if those who “rule over men must be just, ruling in the fear of God;” then no person can plead an exemption from the duty of submission to wise and just government. The same absolute authority that requires fidelity in rulers, obliges the people to honor, support, and obey them in all things lawful. This is to act on the principles of an equitable requital for necessary and useful services, agreeable to an express ordinance of the apostle Paul: “Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor.”
These sentiments may derive some support by considering secondly,
The natural and moral tendency of a general submission or disobedience to the divine government.
The adoption of the Hebrew nation to become the peculiar people of God, did not hinder them from abusing their privileges by numberless sins and rebellions against him. When he gave them his laws, it was supposed that they might refuse to obey his voice. Therefore he annexed promises to their obedience, and threatened to dispossess them of the good land which he had given them, if they refused and rebelled. Every engagement to reward them with prosperity if they “kept his ways,” implied a threatening that he would “visit their transgressions with a rod.” In this light we are to consider the animating motive to obedience in the text, “That ye may possess this good land, and leave it for an inheritance for your children after you forever.”
By many signal instances of Providence in our favor, the great Proprietor of all things hath enabled us to keep possession of the good land which he gave to our fathers. A country which well repays the toils of the husbandman, and would do it in a more ample manner, were agriculture (the most useful and necessary of all arts) better understood among us. We not only enjoy those things which constitute the riches of a soil; but also those privileges, civil and religious, which are “the glory of all lands.” What should we not do that we may possess ourselves, and transmit so rich an inheritance to posterity?
Next to self-preservation, the welfare of succeeding generations will be uppermost in every mind, not debased by infidelity, or laid waste by unbounded ambition and avarice. Can we view our cotemporaries, and look down into posterity, without the tenderest emotions of joy or grief, as we conceive good or evil to be coming on them? Is it not from the religion and morals of our country, that we must take our prospect of the happiness or misery of the present and future generations?
Virtue and vice are not more opposite in their nature, than in their effects. If men diseased in mind, and vicious in practice, confounded them in speculation; when they feel the different effects of them, they shew that they are not insensible of the reality of moral distinctions.
Nor is reigning vice less productive of infelicity to national communities, than to individuals. The former have as little reason as the latter, to expect prosperity in a course that naturally tends to ruin and misery. What the prophet says of Israel has been often exemplified in the fate of other nations; “thou hast fallen by thine iniquity.” As the connection between “living after the flesh” and that “death is the wages of sin,” cannot be broken; so the general prevalancy of vice in a nation has never failed sooner or later to involve it in national calamities and ruin.
It naturally tends to create dissentions, and disband society. It produces an opposition to the most apposite schemes, and best concerted measures to promote the common good. It diverts men from that seasonable and regular attention to important affairs, upon which the welfare of a people depends. It exhausts their treasures, and impoverishes them; ruins their reputation, and brings them into contempt. It enervates their spirits, debilitates their understandings, infatuates their counsels, lulls them into security, and lays them open to innumerable calamities.
The kingdoms of Israel and Judah, are remarkable examples of sin and judgment. If they are deemed an exception to the rest of mankind, let the point be decided by the fate of other nations. Have not their vices been their ruin? Was not the declension of manners in the states of Greece, attended with that of empire and dominion? By gratifying a taste for expensive living, and other arts of effeminacy and luxury, they lost their freedom. A Roman historian dates the corruption of his country from the destruction of Carthage, and ascribes the ruin of the Commonwealth to Grecian refinements, in voluptuous manners.—“Asia, conquered by the arms of Rome, in its turn conquered Rome by its vices.” This passage may supply the place of many examples. If in every instance the decline of nations has not been in the same proportion as they were remarkable for their vices; this has commonly been attended with the loss of liberty and territory, as its natural and proper effects.—
The same thing has a moral tendency to produce the same unhappy events. When irreligion prevails in a land, and gross immoralities abound; they put a people out of favor with the great sovereign of the world, break down the hedge of his protection, and open a gap for all manner of evils to rush in upon them. According to the established order of Providence, prevailing iniquity causes a separation between God and his people. “He turneth rivers into a wilderness, and the water springs into dry ground: A fruitful land into barrenness, for the wickedness of them that dwell therein. If God depart from us, our glory and defense will depart: And we can expect success in none of our undertakings. It will be “in vain to rise up early, to set up late, and eat the bread of carefulness.” If the Lord be not our helper, the business and labor of the city and of the field, will perish.—
A nation favored with gospel privileges, cannot flight and neglect their religious advantages, without endangering their civil liberties. If they have reason to “tremble for the ark of God,” their temple of freedom totters to its very foundation. But when impiety and profaneness, luxury and extravagance, become national; it does not require an omnipotent arm to sink such a people. If left to themselves, they will do the business effectually. The poison may be slow in its operation, but not the less fatal in the event.
On the contrary:
A practical acknowledgment of the divine authority by rulers and people, has a natural and moral tendency to make a nation prosperous and happy.
We live under a civil constitution, formed with a particular view to support the honor and power of government, and protect the rights of the people. But the wisest rules are of no advantage to those who do not observe them. The best civil institutions will not promote the public happiness, unless they are supported by able and upright magistrates; and the people in general are disposed to “lead peaceable and quiet lives in all godliness and honesty.” It is the character of a people that renders them happy at home, respected abroad, and constitutes their strength. Their best defense (under God) is the regularity and hardiness of their manners.
The path of the just is safest and best for every man. No person in any other course can secure true self-enjoyment: Nor in any other way advance the public happiness, than by serving the will of God in his generation. If he be a magistrate, he will maintain his just character, keep in view the ends of his institution, and by putting salutary laws in execution, “be a terror to evil doers, and a praise to them that do well.” If he be in a private station, he will “study to be quiet, and do his own business.” Supposing this to be the real character of the community, all things will be in a regular train; exhibiting a hopeful prospect of prosperity in times to come. For in the nature of things, probity and integrity create confidence. Industry and frugality, tend to opulence. And benevolence, truth and justice, promote peace, unity and good order.
“He that tilleth his land,” saith Solomon, “shall have plenty of bread.” It is not God’s ordinary method to rain down bread for the food of men, as he did manna for Israel in the wilderness. He blesseth the labor of their hands, and maketh their fields yield their increase; or the fields of others from whence they may be supplied. He ensures the advantages of commerce, and smiles upon the industrious endeavours of the citizen in the way of his calling, that he may have wherewith to procure the fruits of the earth.
Happy America! If its inhabitants, detesting the degenerate manners of Sodom, and the vile language of Ashdod, prove sober, industrious, and “temperate in all things.” Thrice happy, if they sincerely love and venerate the civil and sacred institutions of their country. Then vice, the prolific source of misery, will be discountenanced and abhorred; the virtues of the mind preferred to the ornaments of the body; and our public and private interests have the glorious smiles of God upon them.—
If those who govern are inspired with integrity, wisdom, courage, and vigilance for the public safety; and the governed with worthy and good affections; we shall then unite in pursuing “the things of our peace.” Society will be improved, our understandings enlarged, our morals refined, and the interests of time will not interfere with those of eternity. “Happy is that people that is in such a case; happy is that people whose God is the Lord.”
Can we wish for greater encouragement to “keep and seek for all the commandments of the Lord our God: Since while we do thus, we may expect that the “hand of our God will be upon us for good,” and upon our posterity! At the same time, we shall take the right course to prepare ourselves for going up into the house of our God, and to have our feet stand within the gates of Jerusalem above; “whither the tribes go up, the tribes of the Lord, to give thanks unto the name of the Lord.”
Such are the observations which this text of sacred scripture has suggested. And by the blessing of God they may be of use seriously to remind this respectable audience, that “pure and undefiled religion before God and the Father,” is the first bond and tie to all duty, and the great means of national prosperity. It was this principle that influenced the conduct of our ancestors, and animated the expressions of their concern for the welfare of their country, and the flourishing circumstances of its civil and religious interests, in all generations: Induced by similar sentiments and impressions, “the elders of the congregation of the Lord” are now assembled “to enquire in his temple;” and with others,” to seek of him a right way for ourselves, for our children, and for all our substance.”—
A tribute of unceasing praise is due from us to the supreme Ruler of the universe, for that established form of government, which allows and encourages all ranks of men to pursue their religious interests. And while so many at the present day appear to have thrown off the divine government, and affect to “despise the commandment of the Lord;” the exemplary regard which the heads of our tribes continue to pay to divine institutions, is a “way of well-doing” that has a peculiar tendency to “put to silence the ignorance of foolish men.”
The civil fathers of the country, and particularly of this Commonwealth, being honored with the highest title that men can bestow; a title that infers an obligation to do everything which the good of the State requires; can never be supposed to lose sight of the sole end of their exaltation above the multitude of their brethren. Having introduced the important public concerns of the ensuing year, with the “word of God and prayer,” you will bear it in mind that your debates will be “in the audience of our God;” your motives of conduct open to his inspection; and that your duty, honor and interest, are all comprised in the real conscientious service you render, or use your best endeavors to render, to the community.
The character of David in his political capacity, is worthy of being emulated by all who are at the head of our affairs. He ruled justly, in exact conformity to the divine will. An high degree of national prosperity and honor, being the result of an administration founded on mild and equitable principles; the people congratulated themselves upon the multiplied favors shewn them on the part of Heaven. We read that they were “joyful and glad of heart, for all the goodness that the Lord had done for David his servant, and for Israel his people.”
The gentleman who without intermission since the commencement of the constitution, has been seated in the second chair of magistracy and government, has obtained in his re-election a renewed and sure token of respect, and a substantial proof that his past services have been well received.
When the privileges of election are extensive, and the body of the electors properly jealous of their liberties; the less rotation in office, the stronger the proof, that such a people enjoy one of the greatest of all temporal blessings, an incorrupt Legislature.
We doubt not the honorable Senate will continue to deserve that great share of public confidence and respect, so justly due to so important a branch of our civil constitution.
The honorable House of Representatives, by making probity and equity the standard of their proceedings, will, we trust, justify the public wisdom in assigning them a station of so great moment, to the honor, safety and welfare of their country; and uniting with the other Branch of the Legislature in the elections of the day, will strictly regard that ancient rule;--“Take wise men, and understanding, and known among your tribes,”—men of real worth, capacity and integrity—men who reverence the awful government of God, and “set no wicked thing before their eyes.” Other principles or qualities are often productive of good to the community; but are too weak to bind men to strict duty at all hazards. Conscience bears witness to a man’s fidelity and uprightness of intentions; and will hold him fast, when all other obligations are disregarded.
Our dependence under God (honored fathers) is upon “your keeping and seeking for all his commandments,” which are “pure, enlightening the eyes,” and of universal utility, for “in keeping of them there is great reward.” You have it in the “power of your hands to do worthy deeds” for the honor of God and the general good of the community.
The improvement of agriculture, the present state of the militia, of commerce, and manufactures, deserve your serious attention. We have a hopeful prospect that we shall not feel the rod of tyranny and arbitrary power. How greatly would it relieve our apprehensions, and refresh our spirits, were those things that have a malignant influence on society, suppressed; a spirit of industry, sobriety and frugality, invigorated; a regard for the Lord’s day, revived; and a taste for religious and moral pleasures, more generally cultivated.
To you, gentlemen, the guardians of our liberties and laws, have we in a great measure confided our national liberty, honor and independence; even all that is, or ought to be dear to us. “The Lord will be with you while you are with him.” “He is with you in the judgment.” And though you now sustain the character of “God’s,” you are admonished by the “fall” of others 1 (lately your associates in honor and power) that you must “die like men.” A tribunal awaits you, before which no titles of honor, but that of Christian; no mark of distinction but that of moral goodness and worth, will avail anything. God grant that in your political, and every other capacity, you may finally receive the plaudit of your Judge.
Of all people we shall be the most inexcusable, if we are not “obedient to the voice of the Lord our God, whose goodness has been so signally manifested in the dispensations of temporal and spiritual blessings. When we consider “how great things he hath done for us,” should not our hearts glow with gratitude, and our obedient lives proclaim his praise? Should not all the powers of the creation conspire to exalt his name? His authority binds all ranks of men to strict duty, to “keep and seek for all his commandments.” He requires rulers in pursuing the ends of their institution, “to serve him with a perfect heart, and with a willing mind,” and that all others should do all they can to strengthen their hands, by assisting in the execution of good laws, promoting peace and good order, and cheerfully contributing to the support of government.
Were the present prevailing follies and vices, exchanged for their opposite virtues, such an alteration of habits and moral qualities, would in many instances lessen the burden of taxes; which we may reasonably suppose, are now s light as possible, since those who impose them are equally bound to observe the laws, and pay their proportion of the public expense.
What a pleasing sight would it be to see all ranks and professions contributing by their prayers and endeavors to the safety and prosperity of our country. Then might we hope that the “Lord our God would care for our land, and we should see the good of his chosen.” If “we keep his covenant, and remember his commandments to do them; the wilderness shall blossom as the rose, and it shall be well with us, and our children after us.”
But let us not forget what we are,--creatures made for another state of existence. Delightsome as our native soil may be; it is “not our rest.”—In this life, we have no permanent city. “Our fathers where are they? We also are “strangers and sojourners on the earth:” Therefore we “look to another, a better country, that is, an heavenly.” If we are the true subjects of a kingdom which is not of this world, we shall through the voyage of life, be fed with the “bread which came down from Heaven.” We shall “have right to the tree of life:” And the Lord our God will give us to rejoice in the view of our interest in the “unsearchable riches of Christ, the blessings of the perpetual hills, and of the everlasting mountains.”
May that God who has been our “dwelling-place in all generations, rejoice over us to do us good.”
Happy for us, if with seriousness and assiduity we practically regard that advice and caution, which the Hebrew law-giver in the last year of his life, gave to the people committed to his care, for whom he had a sincere affection. “When thou hast eaten and art full, then thou shalt bless the Lord thy God, for the good land which he hath given thee. Beware, that thou forget not the Lord thy God, in keeping his commandments, his judgments, and his statutes.”
1. Hon. Jeremiah Powell, Esq; President of the Council, in the most perilous stages of the war; and a member of the Council after the commencement of the Constitution, Hon. Josiah Stone, of the Senate. (Return)


Cappadocia is not just all about rocks. Since prehistorical times, humans had established cave dwelling and even underground communities in the area. Kingdoms rose and fell; trade routes came by and moved away; religions flourished and replaced by other religions as new settlers arrived. The Hatti community emerged in 2500 BC, then came the Hittites, Assyrians, Phrygians, and Persians. In AD 17, the Roman arrived and Cappadocia became a province of the empire. The Christians came in the 3rd century AD, and Cappadocia soon became the dominant culture in the region where uncounted chapels and churches were carved out from the rocks. In the Medieval Ages, monastic communities flourished and so as caravanserais where trade routes connected Cappadocia with the world along the Silk Road. In the late Middle Ages, invasions from Turkmenistan, Mongolians, Seljuks and finally Ottomans wrapped up the ever changing story of Cappadocia.
Only 15 minutes from the town centre of Goreme, the Open Air Museum is one of the most popular attractions in Cappadocia. Despite the crowds, the UNESCO world heritage site is the best place to understand the a part of the history of Cappadocia.
In the midst of fairy chimneys, different kingdoms and communities left their marks in Cappadocia throughout history.
All communities in Cappadocia began in one of the many valleys. As soon as the first settlers discovered the unique properties of the volcanic rocks, cave communities emerged.
Small cave dwellings and pigeon holes were carved from the rock cliffs.
Small caves led to larger rock cut spaces as the communities evolved, such as the rock cut chapels constructed in the Middle Ages.
Goreme Open Air Museum hosts a number of the rock cut chapels and cave dwellings, mainly from the Byzantine era.
Despite the caves at the Open Air Museum have been abandoned for a long time, visitors today can still imagine how these cave communities might have operated centuries ago.
Many caves are only accessible via a flight of stairs.
What lies inside the caves are the real gem. The Karanlık Kilise or Dark Church contains some of the best preserved frescoes in the museum. It presents some great examples of Byzantine art.


Collins Easy Learning: Numbers (Ages 3-5)
A gentle introduction to numbers, including number sequencing, numerals and written numbers. Perfectly pitched for ages 3 and up, this lively book blends fun puzzles and activities with delightful colour art. Children can count the fingers on a hand, work out which plate has more sandwiches on it, or hunt out examples of the number 5 at a birthday party! Simple tasks are cleanly broken up on the bright pages, making sure youngsters aren’t daunted, and ensuring that learning never feels like a chore. Full of quick activities that can be done together or one by one, this book will delight little learners – including those who can’t sit still for long!


Race: Are We So Different? is one of the current exhibits at the Carnegie Museum of Natural History. The touring exhibition examines the history of how race has been defined and its impact on our lives.
Cecile Shellman, communications and community specialist for the Carnegie Museum of Natural History, said the exhibit’s long term goal is to be an “awareness building campaign, and to stamp out racism.”
“It’s just a taboo subject for some people," Shellman said.
"Some people may lack the skills or the interest or the vocabulary or the courage to talk about race. And this exhibition really does invite people in overt and unconscious ways to talk about race. I think across the board, all of the other venues and here at the museum, we realize we’re actually helping people by encouraging that openness.”
The exhibit includes multimedia interactions, historic artifacts, and photographs to guide visitors to examine race and racism in the United States. Tours of the Race: Are We So Different exhibit will take place Saturday and Sunday at both 12:30 p.m. and 2 p.m. The tours will also stop at relevant exhibits on race throughout the Carnegie Museum of Natural History.


A second experiment at the European facility that reported subatomic particles zooming faster than the speed of light, stunning the world of physics, has reached the same result, scientists said late Thursday.
The “positive outcome of the (second) test makes us more confident in the result,” said Fernando Ferroni, president of the Italian Institute for Nuclear Physics, in a statement released late Thursday. Ferroni is one of 160 physicists involved in the international collaboration known as OPERA (Oscillation Project with Emulsion Tracking Apparatus) that performed the experiment.
While the second experiment “has made an important test of consistency of its result,” Ferroni added, “a final word can only be said by analogous measurements performed elsewhere in the world.”
That is, more tests are needed, and on other experimental setups. There is still a large crowd of skeptical physicists who suspect that the original measurement done in September was an error.
Should the results stand, they would upend more than a century of modern physics.
In the first round of experiments, a massive detector buried in a mountain in Gran Sasso, Italy, recorded neutrinos generated at the CERN particle accelerator on the French-Swiss border arriving 60 nanoseconds sooner than expected. CERN is the French acronym for European Council for Nuclear Research.
A chorus of critiques from physicists soon followed. Among other possible errors, some suggested that the neutrinos generated at CERN were smeared into bunches too wide to measure precisely.
So in recent weeks, the OPERA team tightened the packets of neutrinos that CERN sent sailing toward Italy. Such tightening removed some uncertainty in the neutrinos’ speed.
The detector still saw neutrinos moving faster than light.
“One of the eventual systematic errors is now out of the way,” said Jacques Martino, director of the National Institute of Nuclear and Particle Physics in France, in a statement.
But the faster-than-light drama is far from over, Martino added. The OPERA team is discussing more cross-checks, he added, including possibly running a fibre the 730 kilometres between the sites.
For more than a century, the speed of light has been locked in as the universe’s ultimate speed limit. No experiment had seen anything moving faster than light, which zips along at 299,000 km per second.
Much of modern physics, including Albert Einstein’s famous theory of relativity, is built on that ultimate speed limit.
The scientific world stopped and gaped in September when the OPERA team announced it had seen neutrinos moving just a hint faster than light.
“If it’s correct, it’s phenomenal,” said Rob Plunkett, a scientist at Fermilab, the Department of Energy physics laboratory in Illinois, in September. “We’d be looking at a whole new set of rules” for how the universe works.
The Washington Post