You can access 34 titles and nearly 70,000 pages of historic Indiana newspapers for free at Chronicling America from the Library of Congress. You can also view over 7 MILLION newspaper pages from across the country!
You can find other freely available digitized Indiana newspapers at Indiana Memory including Howard County Newspapers, Dearborn County Newspapers, the Dale News (Spencer County), and the Smithville News (Monroe County).
Other freely accessible, digitized, newspapers from around the state
Available through Purdue University: the Indiana Farmer.
Available through DePauw University: Putnam County newspapers.
Historic Indiana college and university newspapers: Ball State University Newspapers (Easterner, Ball State Daily News, and the Ball State News), the Butler Collegian, the DePauw, Marian University’s Phoenix, Indiana School for the Deaf newspapers (the Silent Hoosier and the Hoosier), and newspapers from Indiana State University-Evansville and the University of Southern Indiana.
Available through Switzerland County High School: Vevay newspapers, 1840, 1853-1901
Available through the Allen County Public Library: Allen County newspapers.
Available through the Delphi Public Library: Carroll County newspapers.
Available through the Tipton County Public Library: Tipton County newspapers.
Available through the Washington Carnegie Public Library: Daviess County newspapers.


The contribution of pollinators to biodiversity
August 15, 2012
By Fábio de Castro
Agência FAPESP – Because of their critical role in the conservation of biodiversity and agriculture, pollinators are a worldwide concern. The book Polinizadores no Brasil – Contribuição e perspectivas para a biodiversidade, uso sustentável, conservação e serviços ambientais [Pollinators in Brazil—Contribution and prospects for biodiversity, sustainable use, conservation and environmental services], released on July, aims to classify the knowledge acquired on the topic in Brazil over recent years.
Produced by the Environmental Services Research Group at the Universidade de São Paulo Institute of Advanced Studies (IEA-USP), the book is the result of studies involving 85 researchers from 36 scientific institutions with the goal of understanding the current status of pollinators in Brazil, their impact on agriculture, biodiversity and agribusiness.
The publication derives from studies funded by the National Council for Scientific and Technological Development (CNPq) and by the Agribusiness Sector Fund. These studies, in turn, were based on the results of the Thematic Project “Biodiversity and sustainable use of pollinators, with emphasis on Meliponini bees,” coordinated by Vera Lucia Imperatriz Fonseca and conducted as part of the BIOTA-FAPESP program.
Fonseca, the coordinator of the IEA Group, was also the principal editor of the book. The co-editors and vice-coordinators of the group were Antonio Mauro Saraiva from the USP Polytechnic School and Dora Ann Lange Canhos from the Reference Center on Environmental Information (CRIA). Fonseca is currently a visiting senior professor at the Universidade Federal Rural do Semiárido.
“The Thematic Project, which was completed in 2010, was very successful. In addition to facilitating the training of specialists, it continues to produce results in the form of publications and theses. The book is the first document in the Portuguese language that discusses the current knowledge of pollinators in Brazil, both in natural areas and in agro-ecosystems,” Fonseca told Agência FAPESP.
According to Fonseca, the quality of the research done for the Thematic Project was recognized by the Brazilian Federal Agency for the Support and Evaluation of Graduate Education (Capes), winning an honorable mention in the 2011 edition of the Capes Thesis Prize and two nominations for the 2012 edition.
Fonseca says that the worldwide concern over pollinators has increased because decreases in pollinator numbers threaten disastrous consequences not only for biodiversity but also for agribusiness.
The risks of losing pollination services are especially serious if agriculture depends on one species of pollinator. “The book is being published at an important point in time when the disappearance of bees is beginning to be noted in Brazil as well,” said Fonseca.
According to her, the disappearance of bees was detected in the Northern Hemisphere in 2007. In North America, 30% of colonies have been lost every year. As a result of these losses, it has become necessary to import bees to provide pollination for agriculture. In the European Community, the loss of bees has been extensive and worrisome. Brazil’s first cases were detected in 2011.
“The book aims to focus on the issue within Brazil but includes an overview of the global situation, with a proposed strategy for developing the subject in Brazil,” said Fonseca.
According to Fonseca, the book does not entirely exhaust the subject, but it covers an unprecedented cross-section of the Brazilian community in terms of studies on bees and pollinators. “Aside from the results of our studies, the book also aims to formulate public policy for pollinators,” she said.
Topics such as the importance of agricultural landscape in the maintenance of pollinator services and the need to increase the number of biological collections for the study of bee fauna are among the book’s primary emphases. The work also addresses invasive species and the effect of human activity on the conservation and use of pollinators.
“Another focus is the question of bee disappearance, a persistent theme of the book. We are beginning to learn more about this topic. The book shows how the disappearance could be connected to changes in human behavior—like the increased use of pesticides—and climate changes that can break up populations of these animals,” explained Fonseca.
The first part of the book consists of a study on the conservation of biomes, pollinating syndromes, and vertebrate pollinators, including an unprecedented list of these animals made by Brazilian specialists.
“The following sections include a series of articles that discuss such pollinators as beetles and moths but that focus on bees, the pollinators most managed by agriculture,” said Fonseca.
The articles also discuss plant and pollinator databases, methods for evaluating biodiversity, pollinator collections and the process of digitizing them, and the creation of catalogued pollen collections and their importance in the management of pollinators.
“The book also presents a series of case studies that use predictive modeling as a communication method with decision makers, touching on climatic events anticipated by the IPCC. All the modeling was developed within the Thematic Project,” said Fonseca.


The Allies of Humanity Briefings present a startling new revelation about the hidden extraterrestrial Intervention and how it is taking advantage of human conflict, religious strife and environmental collapse to further separate and control a divided human family. The arrival of intervening forces from beyond our world at a time of unprecedented change represents the greatest event in human history and the greatest challenge to humanity's survival and freedom.
This groundbreaking communique from our allies in the Universe, which is now circulating worldwide, presents a profound calling for human strength, unity and our emergence as a free race into a Greater Community of intelligent life.
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You can now order your copy of Thomas Kirk of Licking County, Ohio: A Genealogical Survey 1778-1846
Click the link below to get the 466-page hardcover history that tells Thomas Kirk's story and digs into his ancestral origins. Bound in green linen (a nod to the Kirks' Irish origins) with a dust jacket, the book includes narrative on Thomas and his children paired with over 200 images (mostly documents). By selling the book directly through Lulu (a self-publishing company) instead of Amazon, I was able to price the book at cost (there's zero mark up!) to make it as affordable as possible. Thomas Kirk of Licking County, Ohio: A Genealogical Survey 1778-1846
The book is also available at select libraries and archives nationwide. Visit WorldCat for details.


The Gullah/Geechee Angel Network is
Non-profit 501-c organization. Our current project we are
working on is the Gullah/Geechee Cultural and Research
Center which will establish a place for preservation of our
history and bring public attention to the Gullah/Geechee
The Center is set to be built in
Cross S.C. It will establish a cultural hub for non-formal
education and job skills. The Cultural and Research Center
will also hold a memorial exhibition space dedicated to our
ancestors of Gullah/Geechee Culture.
We will also establish a library to
develop the habit of reading for children and adolescents.
We call upon everyone to donate
what ever gifts they can give. You may include the Gullah/Geechee
Angel Network in your last will and testament or give on behalf
of your ancestors whose legacy you would like to keep alive.
The Gullah Geechee Angel Network has also
created a Scholarship Fund in honor of the Founder of this
Network, Carlie Towne's son, Hershel Demar Denson.


Irish ancient tales can be classified into four categories. It is worth noting that this classification is a modern concept.
- Mythological Cycle: the protagonists are the Síde
- Ulster Cycle: details the purportedly historical exploits of the Ulaid, a few centuries before and after the Christ
- Historical Cycle (or Kings Cycle): focuses on the activities of the "historical kings"
- Fenian Cycle (or Finn Cycle): describes the adventures of Finn mac Cumaill and his fíana
The limits between history and mythology are blurry, and tales from one category could also belong to another.


4 edition of Entrepreneur magazine"s consulting business found in the catalog.
Entrepreneur magazine"s consulting business
|Other titles||Entrepreneur magazine"s start-ups consulting business, Start-ups, Consulting business, Entrepreneur (Santa Monica, Calif.)|
|LC Classifications||HD69.C6 R535 2001|
|The Physical Object|
|Pagination||vii, 94 p. :|
|Number of Pages||94|
|LC Control Number||2001023243|
Many consultants make $1, or more a day! No matter what your area of expertise, our guide will tell you everything you need to know to start your own successful consulting business. In addition to overviews of 20 top consulting businesses, it provides practical solutions and proven strategies to help you get your consulting . “Foundr’s the perfect platform for the new generation of entrepreneurs who don’t know where to go or what to do. Aspiring entrepreneur looking to start your business? I highly recommend checking out Foundr – an invaluable resource to help get your business .
Visit for the latest issue of Inc. Magazine and get advice, tools, and services that help your small business grow. Forbes is a global media company, focusing on business, investing, technology, entrepreneurship, leadership, and lifestyle.
BLACK ENTERPRISE is the premier resource for black entrepreneurs, black-owned businesses, and career, tech, and money content for black people. The NOOK Book (eBook) of the Wedding Consultant Business: Step-by-Step Startup Guide by Entrepreneur magazine at Barnes & Noble. FREE Shipping on $35 Due to COVID, Book Edition: Third Edition.
Rural health providers and state agencies
Providing for the consideration of H.R. 1304, the Quality Health-Care Coalition Act of 2000
The ioyfull receiuing of Iames the sixt of that name King of Scotland, and Queene Anne his wife, into the townes of Lyeth and Edenborough the first daie of May last past. 1590
Why does immigration divide America?
His Majesties letter and declaration to the sheriffes and city of London. Ianuary 17, 1642
Medieval alliterative poetry
Certain aspects of power irrigation and flood control projects.
Missisquoi Bay (Philipsburg, Que.)
Nikolai Gogols the Nose
Intensity of Physical Effort in a Highly Mechanized Mines (Mechanical coal-winning and loading - Powered Support)
Relations between national, regional and local governments within EEC countries.
Report on the pension systems, and invalid hospitals of France, Prussia, Austria, Russia and Italy
The second edition of The Entrepreneur Magazine Small Business Advisor, shaped by the experienced editorial staff of this year-old periodical for aspiring corporate magnates, is just such a reference.
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FREE Shipping on $35 or more. Due to COVID, Book Edition: Fourth Edition. Entrepreneur magazine's consulting business. [John Riddle] -- Whether you're a computer whiz, an editorial maven, or a fundraising dynamo, your special knack could be in demand. This handbook from "Entrepreneur Magazine.
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Start Your Own Business, Sixth Edition: The Only Startup Book /5(). Entrepreneur magazine is the premier source for everything small business. Get the latest small business information in out latest issue of Entrepreneur Magazine.
Advice, insight, profiles and guides for established and aspiring entrepreneurs worldwide. Home of Entrepreneur magazine. Business Books The 25 Best Books for Entrepreneurs If you have your sights set on building a massively successful company where you call the shots, you might want to start with the following books.
Top 15 Business Books We asked today’s top entrepreneurs “What business book would you recommend to Fire Nation?” And although John has taken the “business” part out of the equation, we still find that our guests continue to recommend business.
The NOOK Book (eBook) of the Start Your Own Consulting Business: Your Step-By-Step Guide to Success by Entrepreneur magazine, Eileen Figure Sandlin | atBrand: Entrepreneur Press. Leading entrepreneurs into the multi-billion dollar consulting industry, the experts at Entrepreneurshow you how to capitalize on your talents to help others achieve their business goals.
Part of the Entrepreneur Media family, Entrepreneur Press ® has published quality print, digital, and audio books for more than 40 years. Each of our books is dedicated to empowering entrepreneurs. Lecture Notes On Entrepreneurship. This note explains the following topics: Characteristics of an Entrepreneur, Entrepreneurial traits, Entrepreneurial Decision Process, Role of Entrepreneurship in economic development, Ethics and Social Responsibility of Entrepreneur, Creating And Starting The Venture, Scope and Value of The Business.
This book will help shift the way you think, creating the mindset of a true entrepreneur. Reading MJ's story will leave you feeling excited about the future.
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Buy the selected items together. This item:Start Your Own Wedding Consultant Business: Your Step-By-Step Guide to Success (StartUp Series) by Entrepreneur Press Paperback $ Only 12 left /5(5). But before determining your consulting rate, you need to establish your business model.
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Each Entrepreneur Press® book provides actionable solutions to help entrepreneurs and business owners excel in all ventures they take on. Collections. Bestsellers. Top-selling books that are sure to help you spark ideas, secure your future, and lay the groundwork for success.
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Joy Harjo, of the Mvskoke Nation, was born in Tulsa, Oklahoma. Harjo has published eight books of poetry. Her most recent collection of poetry Conflict Resolution for Holy Beings made the short list for the Griffin International Prize and was named the American Library Association’s Notable Book of the Year. Her awards include the prestigious Ruth Lily Prize from the Poetry Foundation for lifetime achievement; the Wallace Stevens Award from the Academy of American Poets, a Guggenheim Fellowship; and the New Mexico Governor’s Award for Excellence in the Arts, among others. Her memoir Crazy Brave won several awards, including the PEN USA Literary Award for Creative Non-Fiction. She has been performing music with her poetry since the early 1990’s and is the recipient of a Native American Music Award (NAMMY) for Best Female Artist of the Year. Harjo is at work on a musical, We Were There When Jazz Was Invented, a show that will rewrite the origin story of blues and jazz to include the musical contributions of southeastern Native peoples. She is a board member of the Native Arts and Cultures Foundations, and is a founder of the For Girls Becoming arts mentorship program for young women of her tribal nation.


1 of 1 people found the following review helpful
HASH(0x9c362c9c) out of 5 stars Amazing book which held me spell bound. 20 Feb. 2016
By Darshana Parekh - Published on Amazon.com
Format: Kindle Edition
After reading “Finding Fizz,' “Jodie and the library card,” “Jodie Broom: The Book of the Rose,” I have become a fan of author Julie Hodgson. So when her new book “Lily Peppertree” was published, I was eager to see where the author was going to take me this time, and I was not wrong. This time, she takes us into a magical land of Pendle, Lancaster and explores a totally new subject of witches and their magic.
Witches aren’t real. Are they? You will know once you read the book.
How does one even begin? This book is very well written! This original story is filled with delightful descriptions which made me feel as if I was standing in front there, witnessing each scene as the story gently unfolds. The heartwarming dialogues between little Lilly and her mother felt so real. It is a story about the small girl Lilly Peppertree who has lost her mother in a horse riding accident and all she has now are her memories. Under the tender care of her grandparents, Lilly has started to live a little when her mother starts appearing in her dreams.
At first, she is full of joy as this way; she can connect with her mother, to see her, to feel her presence. But slowly the dreams become regular, and Lilly is worried. Are they ever going to stop? Is her mother trying to tell her something? Why does she see the same dream over and over again?
While her grandfather will leave no stone unturned to make her feel loved and he will even sit with her, holding her hand when Lilly wakes up from the dream, she doesn’t understand why he doesn’t like crows.
Finally one night, she can understand what her mother is trying to tell her. Well, I will not tell what it was as I don’t want to spoil your fun. You have to discover it yourself. Just buckle up your seat belts and be prepared to go where Lilly will take you in this superb book which is filled with mystery as well.
As the story progressed, I fell in love with this ten-year-old girl, who is beautiful, courageous and has a heart of gold. While her pain of losing her mother stirred my heart, her bravery and her faith in her ability made me speechless. She is a wonderful combination of innocence, intelligence, and determination. She gets support from her sister Amber and off they go to change the belief which has been terrifying the people of Pendle, Lancaster since long.
Will she be able to succeed in that? What dangers await her as Lilly slowly discovers her true identity? I can’t tell you. Author Julie Hodgson creates a spell bounding story with her powerful and mighty pen and leaves all of us asking for more.
I truly enjoyed this story, and I would recommend it to others. It was really a fun read! It's not all about witches only, though. It shows if you have faith in yourself anything is possible. It has tears, laughter and some heartfelt family moments as well. You won't be able to put it down. I hope that there will be a second book out soon because I couldn’t have enough of Lilly Peppertree and her adventures.


This pocket-sized guide is the perfect gift for new and first-time grandfathers.
Grandfathering is a serious job—and not always an easy one—but that doesn’t mean it can’t be fun. This handy gift book contains all the wisdom, know-how, and trivia grandfathers and grandfathers-to-be need to know, and gifting it is a terrific way to announce that you’re expecting! Topics include:
• How to Pick Your Grandfather Nickname • How to Give Parenting Advice • Kid Care and Feeding 101 • How to Stay Healthy, Wealthy, and Wise • Six Classic Grandfatherly Trick and Pranks


The compound library
With more than 10 years of accumulation, KBP has built a small molecule compound library with over 3,000,000 chemical compounds consisting of compounds designed and synthesized by KBP with unique chemical structures and high potency, compounds synthesized based on different core structures that cover almost all known core structures, and a natural product library of compounds extracted from plants, marine organisms and microorganisms.
Coupled with our bio-evaluation technology platform, the compound library enables KBP to identify and progress unique drugs that fit global unmet medical need quickly and efficiently.
Over 100 lead compounds have been screened from the library, and 3 compounds have entered into international clinical development.
The Bacteria Collection
KBP’s bacteria collection has more than 30,000 isolates, including Gram-positive and Gram-negative aerobic bacteria, anaerobic bacteria and clinical special pathogenic strains, covering 33 species and more than 200 classes of strains. KBP has established cooperative relations with more than 20 top hospitals (mostly in China), and will continue to find new partners for collecting difficult isolation strains, such as Anaerobic bacteria and Helicobacter pylori.
We are continually increasing the type and number of strains in our bacteria collection which will enable the development of new antibiotics that address the constantly growing global unmet medical needs as they exist today and as they evolve in the future.
Pharmacological experiment platform
KBP’s own pharmacology experimental platform is the basis for compound screening, optimization, preclinical pharmacology, toxicology, and pharmacological mechanisms study. The pharmacological experiment platform was established around two major areas (organ protection and anti-infection). The platform includes pharmacology models, toxicology model and pharmacokinetic model, across different animal models.
The platform is well integrated with KBP’s compound library and the bacteria collection. The pharmacology experimental platform allows KBP to identify and progress those products with significant differentiation.


When I wrote my first book, I was wrestling with a question that baffled me: Why do we humans continue to live using the resources of more than one planet even when we know we have only one planet to live on? Early on in the writing process, a recognition grew in me that not all humans did live this way. That, in fact, there are two macro-stories that guide human decisions and actions. The one I came to call MultiEarth because it promoted ways of living that are beyond one planet in order to sustain them. The other macro-story I called OneEarth, because the capacities of our planet are sufficient to sustain such living. Depending on which “big story” we humans chose to live by, we have different goals for our lives. We ask different questions. In the OneEarth story, we understand that we are part of nature and aim to live interdependently within her abundance. But in the MultiEarth story, we consider ourselves outside of nature, looking in. We intended to take all we can for advantage and profit, even though we destroy life on our planet.
As I wrote, I saw that the question I wanted to answer was also on the minds of many of the Bible’s authors. Some defended creation; others defended empire. About that time I read a book review in the Catholic Worker Agitator (published by the Los Angeles Catholic Worker House). As I read, my eyes popped open wider than they’d been before. Energies rose inside of me and soon my whole body was agitated with excitement. Catholic Worker Jeff Dietrich was reviewing a book by Wes Howard-Brook, Come Out My People!’ God’s Call Out of Empire in the Bible and Beyond. From the first chapter, Howard-Brook shows that the Bible is not one unified story, but two macro-stories. One he names “creation religion;” the other “empire religion.” The names paralleled the ones I was using: OneEarth and MultiEarth.
Though I had been schooled by good seminaries (Princeton and McCormick), and then pastored three congregations over 32 years, I had never before looked at either the Bible or the human events, as best understood as the struggle between MultiEarth (empire religion) and OneEarth (creation religion). This understanding continues to change my life. I’m guessing it might be that helpful and practical to you as well.


The U.S. Census Bureau struggled to decide how to count Jewish Americans, experimenting with several methods of enumerating synagogue membership. Beginning in 1926, the Bureau outsourced the task to the American Jewish Committee, which reported estimates of the entire Jewish population of places rather than the membership of synagoguges and other Jewish organizations.
Work is now underway to inventory, digitize, and make freely available online more than 232,000 schedules of the 1926 Census of Religious Bodies, a mostly unused collection housed at the National Archives. These documents contain important information about America’s religious life in the early twentieth century.
For a century, the Census Bureau collected information about religion in the United States. Here is how the Bureau's efforts began with the 1850 decennial census, how it expanded to the Censuses of Religious Bodies, and why the religion censuses eventually came to an end in the middle of the twentieth century.
The National Endowment for the Humanities has generously supported the Roy Rosenzweig Center for History and New Media as it digitizes the most detailed and comprehensive potential dataset for American religious history. Read more about what the project will be doing.


June 10, 2008
El Chorro Park, San Luis Obispo County, California
Male Nuttal's woodpecker (Picoides nuttallii) excavating a nest.
Kevin L. Cole (photographer; copyright holder; identification)
This resource may not be downloaded and used without permission of the copyright holder except for educational fair use.
To cite this page: Cole, K.2009. "Pnuttallii_maleatnest.jpg" (On-line), Animal Diversity Web. Accessed March 04, 2024 at https://animaldiversity.org/collections/contributors/kevin_cole/Pnuttallii_maleatnest/
Disclaimer: The Animal Diversity Web is an educational resource written largely by and for college students. ADW doesn't cover all species in the world, nor does it include all the latest scientific information about organisms we describe. Though we edit our accounts for accuracy, we cannot guarantee all information in those accounts. While ADW staff and contributors provide references to books and websites that we believe are reputable, we cannot necessarily endorse the contents of references beyond our control.


Coraline is a fantasy horror/spine-chiller novella by Neil Gaiman and illustrator Dave McKean.
Coraline, whose parents are working all day long, starts to explore the house where they just moved in.
During a rainy day she discovers a locked door in the drawing room, which has been bricked up.
Coraline decides to unlock the door when she is home by herself and finds a long passageway,
which leads to a flat identical to the one she just left, inhabited by her ‘Other Mother’ and ‘Other Father’.
Both of them have button eyes!
In this ‘Other World’, Coraline finds everything to be better than her reality..
Oh my gosh, was this story exciting and thrilling!


By PAT HARTMAN
At BBC News Online, Zoe Kleinman introduces John Graham-Cumming, author of a wonderful resource for a certain kind of traveler: the unabashed geek. While visiting Munich, Germany, casting about for something to absorb an afternoon’s worth of time, Graham-Cumming learned of the Deutches Museum, and the rest is history. (We’re going for the prize offered for the 30-millionth iteration of that particular overused phrase.) It became the first entry in his nascent Geek Atlas, which has now gone from being a gleam in its creator’s eye to an actual book. Kleinman says:
The main criteria for inclusion in the resulting atlas were that each attraction had to be open, interesting and accessible to English speakers… He admits the ones he chose are more a reflection of his own travels than a comprehensive global guide.
Graham-Cumming had thought that perhaps the Lonely Planet series might have a guidebook for the science-oriented traveler, but on learning that no such guide existed, he began composing his own. He ended up with a compendium of 46 institutions in the US, 45 in the United Kingdom, and 12 in France. He provides the addresses couched as geographical coordinates, so a global positioning device is an indispensable aid to the book.
A bonus on the page is a video clip where Kleinman chats with the author at the Hunterian Museum. Located in London, this is the repository of the Royal College of Surgeons’ collection of body parts preserved in jars, and its vast array of surgical instruments from past eras. A nice virtual tour of the Hunterian is available online. It also houses half of the brain of Charles Babbage, widely regarded as the father of the computer. (The other half is in a different institution, the Science Museum.) Babbage is a true hero to Graham-Cumming, who experienced an emotional moment when viewing the inventor’s Difference Engine No 2 at a museum.
Graham-Cumming is a big fan of Munich’s Deutsches Museum, which may or may not be the world’s largest museum of technology and science, but it does draw more than a million visitors a year. He is also very fond of the National Cryptologic Museum in Maryland, maintained by the U.S. National Security Agency. It is the American intelligence community’s first and only public museum.
Tom Tit’s Experiment is named after a fictional character, the alter ego of a French scientist who wrote books and articles very popular in Sweden… the kind of place your nice and somewhat ditzy aunt would put together if she had the money and the inclination.
Giant soap bubbles big enough to hold a person inside. Scale models of human fetuses that you can take out, unfold, refold, and put back in again. A rat circus in the Periodic Table Theatre (he tells where the best seats are). And best of all, a thing you can stick your head in and scream as loud as you want. Compared to that, what is Babbage’s brain?


America Recycles Day
KAB has announced that the theme for America Recycles Day 2018 is “#BeRecycled.” The intent of #BeRecycled is to encourage a commitment to the “Reduce. Reuse. Recycle.” mantra in every aspect of your life – at home, at work/school, and on-the-go. And it doesn’t have to stop there. When you purchase items, try to look for those made with recycled content – this supports the circular economy!
READING FOR RECYCLING WEEK LAUNCHES for ARD IN GEORGIA
November 10-17, 2018
Dear Reader and Recycler,
Reading and Recycling are important habits to form. The Georgia Recycling Coalition is excited to encourage both reading and recycling through the Read for Recycling program. This program is part of the state America Recycles Day (ARD) celebration.
ARD is the only nationally–‐recognized day dedicated to promoting and celebrating recycling in the U.S. Annually, ARD is held on November 15th. Visit www.americarecyclesday.org for complete ARD information.
For the fifth year in Georgia, during the week of November 10-17, 2018, K-12 school students are encouraged to read books that celebrate, educate, and encourage waste reduction activities. Follow these easy steps to participate (also provided in the attached booklet/journal below):
- Read a minimum of five waste reduction/recycling books; record them, and journal what you learned about waste reduction/recycling from the book in your Reading Journal (back page).
- Once complete mail your Reading Journal to the Georgia Recycling Coalition, Read for Recycling Program, P.O. Box 550667, Atlanta, Georgia 30355.
- The Reading Journal is due on November 26, 2018
- AWARD: Four participating students from K ‐ 12 will be randomly drawn to win one of four (4) $50 gift cards to Barnes and Noble.
Note to Teachers: The teacher with the most student participation will receive a class set of waste reduction/recycling books for his/her classroom.
Here are the downloadable support materials for Reading for Recycling (RFR):


Glendale Tech on Tap in partnership with DishDivvy, will sponsor a screening of the excellent film Soufra at the Glendale Laemmle. Guests will enjoy a Soufra-inspired boxed meal to enjoy during the film, prepared by local DishDivvy HomeCooks.
Soufra follows the unlikely and inspirational story of Mariam Shaar – a generational refugee who has spent her entire life in the Burj El Barajneh refugee camp in Lebanon. Mariam sets out against all odds to change her fate by launching a successful catering company, “Soufra,” eventually expanding it into a food truck business with a diverse team of fellow refugee women.
Information Session on Friday, March 29, 2019, 10:00 AM
Location : 1255 S Central Ave, Glendale, CA 91204
The Verdugo Jobs Center has partnered with Leadership Pasadena to provide leadership classes to veterans in our community under our VEAP grant. FREE to veterans.
Come learn about opportunities to build upon your education and career goals
The Los Angeles Conservation Corps (LA Corps) is hosting a College & Career Fair on Friday, November 2, 2018 for teens and young adults in Los Angeles.
The event is free, open to the public, and complimentary lunch will be provided to attendees.
Attendees will meet college contacts and prospective employers and will have the chance to win a free Apple iPad!
Fri, November 2, 2018, from 9:00 AM – 12:00 PM PDT
Location: The Goodwill Center of Southern California, 3150 North San Fernando Road, Los Angeles, CA 90065
On Behalf of the Glendale Commission on the Status of Women: Join us for a Domestic Violence Community Forum & Candlelight Vigil
When: October 11, at 6pm
Location: Glendale Central Library
Presentation of Domestic Violence Community Survey
Panel Discussion, moderated by Assemblymember Laura Friedman – including experts from YWCA Glendale, Glendale Police Department, Glendale Unified School District and Armenian Council of America
Questions and Answers
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Refactoring to Patterns provides some of the glue that Design Patterns (GoF) and Patterns of Enterprise Application Architecture (PoEAA is missing. The concept of the book is very simple: to provide examples of how to use design patterns to refactor code. A side product of this is the reader should really have an understanding of the two books previously mentioned before reading this book. If GoF and PoEAA is the bible, then Refactoring to Patterns is the Sunday school teacher. I definitely recommend it to every developer.
What I love most about this book isn’t the content, but how it attacks problems. Every developer has created code that isn’t beautiful. Code that quickly becomes unmanagable. This book bridges the divide between that code and a beautiful, design patterns based solution. When I first skimmed through some of the refactorings, I thought really? Compose Method made it into this book? But then I started thinking that it is probably the simplest, yet most under utilized design pattern around.
Much like GoF or PoEAA, this book should not be read once, but regularly. I would encourage readers to try and take one or two things away from the book, not everything. Memorizing the steps or refactorings isn’t as important as understand where and when they should be used. Personally, Compose method, Move Accumulation to Collecting Parameter, and Replace Constructors with Creation Methods are the refactorings I took away from the book.
Although I wrote this whole review, the afterword of the book contains the best summary of what this book means to developers.
The true value of this book lies not in the actual steps to achieve a particular pattern but in understanding the thought processes that lead to those steps


THE THREE WORLDS
Here below is how one student summarized the worlds (she has more detail here)
Literary World--The literary world of the Bible is simply the text itself, apart from anything outside the text. We mean the world (or, better, worlds) created by the text; the words on the page, by the stories, songs, letters and the myriad other types of literature that make up the Bible. All good literature (and the Bible is, among other things, good literature) creates in readers' minds magnificent, mysterious, and often moving worlds that take on a reality of their own, whether or not they represent anything real outside the pages (Hauer and Young ch 2).
Historical World--The historical world of the Bible isthe world "behind the text" or "outside the text". It is the context in which the Bible came to be written, translated, and interpreted over time, until the present. In studying the historical world of the Bible, we look for evidence outside the text that helps us answer questions such as, who wrote this text, when was it written, to whom was it written, and why was it written. We also probe the text itself for evidence that links it to historical times, places, situations, and persons (Hauer and Young 2)..
Contemporary World--The contemporary world is the "world in front of the text" or the "world of the reader." In one sense, there are as many contemporary worlds of the Bible as there are readers, for each of us brings our own particular concerns and questions to the text. They inevitably shape our reading experience. We are all interested in answering the questions of whether the Bible in general, or particular texts, have any relevance to our personal lives (Hauer and Young ch3).


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The Norton Ebook Reader platform is used for all Norton textbook ebooks. It supports thousands of unique textbook designs and will be used by students and instructors in colleges and high schools around the world.
The redesign project of the Norton Ebook Reader kicked off in May 2020 with the entire project team working remotely due to the pandemic. Despite the obstacles, the new Norton Ebook Reader beta launched in February 2021.
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B U R E A U O F P U B L I C S E C R E T S
The Greek Anthology
Since they began in the early days of the popular-education movement in nineteenth-century Britain, five-foot shelves, world classics, hundred best books, have hardly ever included poetry as such, and drama and epic have been distinguished for the trashiness of their translations, because these collections are all programmatic the great ideas that have influenced the progress of mankind. I doubt if works of art as such do any such thing; yet no one would dare give his selections so vulgar and unimproving a label as One Hundred Books That Have Thrilled the Ages. Down the millennia since the cave painters the arts have sharpened and refined human sensibilities, yet no one can even be sure that this is a good thing. The screen of history, like the taste of politicians, churchmen and university presidents, has been programmatic. So we have a large collection of Aristotles lecture notes on politics and ethics, and we have only random fragments of Sapphos poems.
Matthew Arnold said Homer was eminently rapid, plain, direct, in thought and expression, syntax, words, matter, and ideas, and that he was eminently noble. Arnold refused to define the ambiguous word noble, but he meant by it his own special virtue of his idealized Victorian ruling caste: disinterested responsibility. This final criterion eliminates Sappho, although she shares with Homer and Sophocles their splendor, clarity, and impetuosity. She, above all others, is bright, swift, and sure. She surpasses all other Greek poets in immediacy of utterance and responsiveness of sensibility.
The greatest Greek writers, read in Greek, seem hypersensitive to us and possessed of a higher irritability in the medical sense; amongst us this is considered a morbid condition, because it has been cultivated excessively or pretended to by modern decadents. There is no reason why it should not be thought of as quite the opposite a symptom of superabundant health. Sappho is as exquisitely sensitive to objective reality as to her own subjectivity, and she organizes the poignancies of these interlocked realities with consummate taste. As Sophocles is a man, so she is a woman, functioning at maximum realization of potential.
Since we have only fragments of Sappho the size of Japanese poems, one short complete poem, and single words or phrases quoted by grammarians to illustrate the Aeolic dialect, is it possible that we delude ourselves with the Sapphic legend? If attention is focused sharply on anything whatever from which we expect aesthetic satisfaction, a process takes place similar to the raptures of nature mysticism. Our own hyperesthesia is exacerbated; we become hypnotized; the object of contemplation, like a crystal ball, acquires a significance with unlimited ramifications. Is this what we do with the shards and ruins we call Sappho?
. . . about the cool water
the wind sounds through sprays
of apple, and from the quivering leaves
slumber pours down . . .
is, just as it is, a most impressive poem. Whatever its original context, it is as moving as any similar poem in classic Japanese. How about more gold than gold, far whiter than an egg, neither honey nor the bee?
The two Edwardian poetesses who wrote under the name of Michael Field expanded many of Sapphos fragments into poems of great poignancy. The best was taken from a scholiasts commentary on a line of Pindars, where the reference to Sappho is in indirect discourse: Yea, gold is son of Zeus, no rust / Its timeless light can stain; / The worm that brings mans flesh to dust / Assaults its strength in vain. / More gold than gold the love I sing, / A hard, inviolable thing. Does the original justify this enraptured response?
It has been difficult to come at Sappho without the Greek. Nineteenth-century England swarmed with mediocre academicians and country clergymen, all in a conspiracy to prove to those without the tongues that Western Civilization had been founded by tenth-rate minds who wrote atrocious doggerel. Translations of Sappho, until recent years, have been fantastically inappropriate. Catullus, with Baudelaire and Tu Fu, in all the worlds literature most nearly approaches Sapphos special virtues. His translation of her lessens her intensity.
Today a sufficient number of literal translations by modern poets may enable the reader of English to envelop Sappho and measure her as we do distant stars by triangulation from more mundane objects. It then becomes apparent that we are not deluding ourselves. There has been no other poet like this. Wherever enough words remain to form a coherent context, they give one another a unique luster, an effulgence found nowhere else. Presentational immediacy of the image, overwhelming urgency of personal involvement in no other poet are these two prime factors of lyric poetry raised to so great a power.
Both the ancient legend of a romantic, tempestuous life and the Victorian one that portrayed her as a schoolmistress of an academy for brides were constructed from her poems. We know nothing surely except the poetry, which, on the face of it, is the passionate utterance of a woman whose life was spent as lover and guide to a small circle of younger girls. There is no evidence that this was an institutional relationship, like the thiasos, the dancing school, of her friend Alkaios. He is obviously a doting professional teacher of chorus girls; Sapphos relationships are as obviously openly erotic. The poems certainly mean what they say.
Passionate love is the very substance of Sappho. In ancient Greece as in China, the love between men and women was of a totally different character where it existed at all, and seldom passionate. In most Greek poetry, however noble or erotic, relations between the sexes are institutionalized, whether Alkestis or the prostitutes of Paulos Silentiarios. Romantic love, with its destructive potential, is found only between members of the same sex.
Sapphos poetry is not only intimate, it is secular. Myth hardly exists and is never the cohesive cement of institutions as it is in Pindars lyric odes, which are hieratic, hierarchic, and impersonal. The idylls of Theokritos are court poetry, like the eighteenth-century French Rococo poets who imitated him. Behind the flirtations of his deodorized shepherds and shepherdesses we always hear times winged chariot hurrying near, loaded with marriage contracts arranged by treaty between warring dynasties. So Kallimachos was an Alexandrian Voltaire, one of a committee to construct the synthetic religion of Serapis for an atheist court. His one intimate poem is to a man. Erotic love returns in The Greek Anthology with late-born Levantines like Meleager and Isaurians with Hittite blood from the Anatolian highlands. Except for them, and a few passages in the choruses of Euripides, what we consider the proper subject for lyric poetry does not exist in Greek verse outside the fragments of Sappho and one tiny bit by the similar Erinna.
Central to the understanding of Sappho as of Plato is her sexuality. Critics down the ages have exerted themselves to deny this, most especially when they shared it. To judge by primitive song, legend, and epic, romantic love has commonly existed between members of the same sex, and seldom in the institutionalized relations between men and women until those institutions pass through formalization to etherealization, as in the court circle of The Tale of Genji. Romantic love appears between men and women only when it becomes economically feasible. The problem is neither to explain nor to explain away Sapphos homosexuality. It is to explain the accelerating homosexualization of love between Western men and women since the eleventh century, with its culmination in the movies and the more urbane girlie magazines.
Although women in Lesbos were more free than their sisters in Athens or Sparta, they were far from free in our sense. Sapphos poetry reveals the intensity of the hidden life of ancient Greek women. The curtain is raised for a moment and we see into purdah. For the rest, history and literature are silent.
[Rexroth translations of Sappho and other classic Greek poets]
[Diverse translations of a Sappho poem]
What we call the Greek Anthology is a Byzantine collection and rearrangement of an unknown number of earlier anthologies, the best of which was gathered by the Syrian‑Hellenistic poet Meleager, who included a liberal selection of his own verse. Almost all the poems are written in the elegiac distich the meter used for monuments and gravestones. One of the largest books is made up of sepulchral epigrams. Some are real or imaginary epitaphs; others are actual dedicatory poems or votive offerings or, again, imitations. There are a large book of inscriptions on statues and monuments; a surprisingly mediocre book of homosexual poems; a collection of rhetorical and declamatory short poems in elegiac meter; collections of quite tedious Christian epigrams, decidedly inferior to either the great Byzantine hymns or medieval Latin poetry; satirical poems, epigrams in our sense; and, most famous of all, a book of love poems which contains the core of Meleagers original collection.
The nature of the meter and its traditional origin dictated the form and substance of all the best of these poems in any category. An inscription on a gravestone should be simple, succinct, poignant and a personal expression of either the subject or the mourners. An actual stone at Corinth: This little stone, dear Sabinos, is all the memorial of our great love. I miss you always; and I hope that you did not drink forgetfulness of me when you drank the waters of the new dead. An imaginary epitaph: Here is Klitos little shack. Here is his little corn patch. Here is his tiny vineyard. Here Klito spent eighty years. Purest of all, the acknowledged grand master of the epigram, is Simonides, of the classic age. On the Spartans (the Lakadaimonians) fallen holding back the Persian host at Thermopylae: Stranger, when you come to Lakadaimon, tell them that we lie here, obedient to their will which is certainly the greatest poem of its kind ever written.
The epitaph of Meleager to his mistress Heliodora, too long to quote, intensifies and further personalizes this emotion, as special a sensitivity as that which distinguishes Japanese classic poetry, and the transition to the simple love poem is hardly noticeable the same sensibility is speaking in the same form: I swear by desire, I would rather hear your voice than the sound of Apollos lyre. Or the bitter scholar Palladas in decaying Alexandria, mourning the passing of Greek civilization itself: We Greeks have fallen on evil days and fancy a dream is life. Or is it we who are dead and seem to live, or are we alive after life itself has departed?
Later, in the classic revival under Justinian, the lawyer Paul the Silentiary would write poems to courtesans that are elegiac in our sense, full of the sorrow of the ruin of all bright things and the wistful momentariness of a girls body. No other Greek poet is quite like Paul; only the Latin Petronius captures the same sense of man trapped in history. The relicts of over a thousand years of Greek verse are gathered in these books, and we can relive the history of the Greek sensibility from the first unselfconscious clarity and sensual glory of Sappho to the fatigue of the last disciples of paganism in Byzantium and Rome.
What distinguishes this verse? What is the pagan sensibility? What grows fatigued? Confidence. The classic poets are sure; they are certain of their senses, of their bodies in the clear Greek air, of their relations with one another. They know what death and love are far simpler things than what we, with Romanticism and psychology behind us, mean by those terms. Sex is sex. Infidelity is infidelity; there is nothing complicated about it. Death is death. Heroism is heroism. The response is as direct as that of Simonides Spartans, and as directly and gently ironic.
This is the tragic sense of life reduced to its simplest terms Gather ye rosebuds while ye may; it would sustain and reinvigorate the erotic lyric and elegy for over two thousand years. Ben Jonson and WaIler, William Carlos Williams writing of cold plums and white chickens and cautious cats, or Robert Desnos remembering his girl as he lies dying in a Nazi concentration camp: the greatest poetry still speaks Greek in the simplest tragic language, the plain confrontation of beauty and love with Time, and nothing complex about it.The simplicity of this acceptance gives life or, rather, living a confidence that modern man usually troubles with the imaginations of his conscience which only confuse and compromise the issue. The pagan sensibility, whether Greek or Chinese or Japanese, has no conscience in our sense. Melancholy saturates the later poets of the Anthology and even tinctures Meleager but it is utterly unlike the melancholy of Proust or even Goethe. It is simply a more somber, more continuously haunting realization of the final term of the good, the true, the beautiful and of the self and of civilization itself. Paul the Silentiary, courtier of the orientalized Christian emperor, is haunted by the remembrance of things past, but he would have thought Proust a madman. The ghosts that lurk behind the last poems of the Anthology are as definite ghosts as the athletes and lovers of Sappho and Simonides are definite. These Greeks never ceased to see clearly. The complicated sensibility can never reveal reality as more complex than its own complications.
Out of the stark simplicity of the finest poems of the Anthology, whether erotic or sepulchral, satiric or convivial, flows all the endless complexity of reality itself. Take off your clothes and lie down; we are not going to last forever. Pass the sweet earthware jug made of the earth that bore me, the earth I shall some day bear. The simplicity is highly deceptive as misleading as the complexity of Kierkegaard, or the knotted webs of tergiversation in Henry James, which go not further than the printed page. The modern sensibility attempts to drain the contents of experience; these Greek poets strive to state the fact so poignantly that it becomes an ever‑flowing spring as Sappho says, More real than real, more gold than gold.There are many translations of the Anthology, in styles to suit every taste. Dudley Fitts in modern verse and Richard Aldington in prose are contemporary in style. Mackails nineteenth‑century prose is still popular. Ive done a book of selections myself, from which the translations in this essay are derived. The Loeb Library gives a good Greek text and a rather wooden English one.
[Rexroth translations from the Greek Anthology]
For a century or more, both historians and Greek scholars dismissed Herodotus as a teller of tales and, in comparison with Thucydides tightly structured history, a garrulous rambler. Most scholarship today has moved to the other side. Actually, debate over the merits of Thucydides and Herodotus as scientific historians is not very illuminating. It is really a question of taste, and there is no reason why a catholic taste should not admit them as equals. However, it is true that Herodotus is what today we would call more scientific. For many centuries he was to stand alone as the only historian of the Western World to think of the affairs of men in anthropological, sociological, economic, and ethnic terms.
A great deal of taste in Greek literature is shaped by the study of Plato, Aristotles Poetics, and the plays of Sophocles. It is a deliberately elitist taste, the core of all those systematic judgments we call Classicist. In human affairs, its emphasis is upon the interrelations of the highly privileged, where privilege means precisely the ability to indulge in such moral luxuries of conscience. So Werner Jaeger in his great study of the Greek ethos, Paideia, dismisses Herodotus as quasi-anthropological and as an explorer of strange, half-understood new worlds. We now have better information about even the remotest peoples, says Jaeger, and only in heroic political history, as written by Thucydides, is it possible to achieve the true understanding of the inner nature of a race or epoch, to realize our common fund of mature social and intellectual forms and ideals, regardless of the accidents of occasion. The idealist taste of this requirement is evident, and it effectually eliminates the pluralistic, polyvalent, democratic Herodotus no matter how up to date his information might be. Modern research has, it so happens, revealed Herodotus as an exceptionally accurate informant, even on such subjects as Egypt, Scythia, and the outer barbarians, where skeptical nineteenth-century critics assumed that he was romancing.
The subject of Herodotus History is the successful defense of a democratic, rational, secular society against the onslaughts of what Gibbon in another context altogether was to call barbarism and superstition. However far the narrative may wander, its center is always Marathon, Thermopylae, Salamis, the yeomen and merchant seamen in their little bands defying the perfumed might of the Persian Empire the King of Kings with half the East at heel; illimitable piles of arms, armor, and armament; gold for bridle ornaments and Greek brides; and silk for tents and all the mysterious gods and priests and shamans gathered up from four thousand years of a hundred dead and living civilizations and innumerable barbarisms. Herodotus book is as closely structured as Thucydides. It is simply not so obviously schematized a tableau of the conflict of personal vices and virtues. It is the story of the triumph of an idea of civilization. Without this initial concept of the good society as a nursery of integrity and freedom, the stage for the conflicts of Thucydides stylized heroes would never have existed.
Again and again Herodotus drives home his point with crucial anecdotes. Solon confronts Croesus not as an aristocratic lawgiver but as a spokesman, in the court of an oriental despot of incredible wealth and absolute power, of the independent yeomanry of a land so poor that hard work, the cooperation of equals, and ingenuity in outwitting nature were virtues essential to survival. When the Great King crosses the Hellespont, his flying arrows dim the sun like any massive inhumane natural phenomenon, like an act of God, one of Homers gods, the embodiment of the frivolity of the nonhuman.
Herodotus tone has misled many critics. It is almost colloquial, folkloristic another Odysseus spellbinding an audience of prosperous farmers with the tall tales of The Odyssey. The narrative is so exciting that it has taken the careful archeology of this century to overcome our tendency to disbelief. Today we know that the Scythians of the Ukraine or the nomads of the desert and the merchants of the oasis cities of the far northeast inter-Asian frontier of the Persian Empire were really as Herodotus describes them. It is amazing that at the beginning of historical and geographical writing in the Western World one man could so carefully have sifted and judged his evidences.
One man did not. The most significant thing about Herodotus is that he is the literary expression of a whole people, as cunning in their ability to deal with facts as their prototype, Odysseus, was cunning to deal with monsters. Herodotus traveled widely and judged rationally of all he saw, but in the vast scope of his story he perforce relied mostly on hundreds of other Greeks who had gone to all the limits of the world with which he dealt, or who had lived before him and handed down to him information on the past, and who were as questioning and as sane as he.
The epic subject of Herodotus will haunt the philosophy of history from his day to ours. The conflict of the molar, obliterative mass civilization emanating from a single power center versus the dynamism of the manifold-centered city-state eighteenth-century America versus 1968 USA Herodotus History is the first large-scale anti-imperialist indictment. But what is wrong with imperialism? Did not Persian ecumenical egalitarianism, so like the empire of the Incas, ensure a greater good to a greater number than did the anarchic communalism of Greece? Eventually the city-state failed so completely that there was no other solution than the takeover of the Persian Empire itself by Alexander.
This would certainly be the utilitarian judgment; but the Senatorial party Herodotus, Tacitus, Cicero, de Tocqueville, Lord Acton have always disagreed. The heroic drama of Thucydides, with its Classicist stage and its limited cast, would be impossible in a monolithic society. Thucydides drama is tragic but, in his eyes, worth it. Tragedy is impossible in the oriental palace, where mans fate depends on the incomprehensible wrangles of incomprehensible forces. Nor are there tragedies of the masses themselves an incomprehensible force. In the Greek community, mans fate depended on himself, on his follies and his virtues in his relations with his fellows.
Herodotus History is a prologue; the denouement lies ahead of him in the next generation. If he could have seen the breakdown of Greek polity in the hundred years following the Persian Wars, certainly he would not have said it were better had Xerxes prevailed. There have always been those who, though they see tragedy as the outcome of freedom, will nevertheless judge that tragedy is not too high a price to pay.
Embedded in The Mahabharata
is the Bhagavad-Gita, not only one of the worlds major religious
documents but, like the Bible and the Koran, an epitome of the virtues and vices
of the civilization that produced it and even more of the one that followed it.
If the worlds classics are in any way keys to the understanding of man in
history, The Mahabharata is an essential key to an entire subcontinent
which now contains over five hundred million people.
The Mahabharata is the last of the great classics that those who read only English must take on faith, at least as poetry. The translations are all unsatisfactory, and most of them are appalling. Yet few works of the imagination have ever had a more profound and lasting effect on their own culture.
So we must perforce struggle and suffer through the inept translations and try to imagine the original. Few indeed will be able to endure the entire book, but most translations are drastic abridgments anyway. The faults are not all in the English. Hindu literature by our standards is decadent from its prime foundations. Overspecialization, proliferation, gigantism like Hindu sculpture, Indian poetry and prose have a jungle profusion that sparer cultures can never assimilate. Indian art and literature must be pared and boiled down before they can be transmitted even to the Far East. So Buddhist art came to China simplified and ordered by transmission through the Bactrian Greeks and the peoples of the desert oases.
But The Mahabharata cannot be pared down to a simple substructure. Profusion is inherent in every sentence. Read as a whole, in the unidiomatic English of the translators a job that will take even the most rapid reader a very long time it gives an impression of disorder in the overall organization, in the main line of the narrative, and in detail in the rhetorical proliferation of each sentence. In addition, the psychological and symbolic monotony of the hundreds of episodes and anecdotes (a characteristic The Mahabharata shares with The Ramayana and The Ocean of Story) has the cumulative effect of a narrow but unending dream, a kind of relentless impoverishment of the unconscious, that finally produces a comatose and uncritical acceptance.Partly these effects are inherent in Indian culture, in the aesthetics implicitly accepted by the society. Partly they are due to the evolution of the epic itself.
The critics of the last century might be right Homer might be the product of the folk rather than of a single poet but it is easy to demonstrate that The Iliad is as tightly organized as a play of Sophocles. The Cnidian Aphrodite, one of the most erotic of all works of art, is a single statue of a single nude girl in a comparatively modest pose. The great Sun Temple at Konarak is a large building completely covered with small statues of men and women in every erotic posture. The Western mind boggles, attention fails, and monotony destroys stimulus and response. Perhaps, following Coleridge, we have misjudged the mental structure of the creative act. Perhaps the unconscious is fundamentally unimaginative and unoriginating.
The legendary author of The Mahabharata is called Vyasa the arranger simply the personification of an obvious fact. About one eighth of the more than one hundred thousand couplets in other words, about as many lines as The Iliad and The Odyssey together are devoted to the core narrative, a superficially complicated but fundamentally simple story of a feud between two barbaric families of cousins, the Kauravas and the Pandavas, both descended from the king of a town between the rivers Ganges and Jumna, in the vicinity of modern Delhi.
The original epic may well have begun to take shape about 500 BC the time of Buddha, when this entire region, from the plateau that divides the Indus and Ganges basins on around the foothills of the Himalaya, was in a state of intense political and intellectual ferment.Like The Iliad, and most other epic poetry, The Mahabharata describes a far earlier period, and unlike Homer, the original compilers seriously altered and updated the original primitive material. Thus, the conflict of the two families of cousins was probably the story of the war over the newly burnt‑off land of two small, tribal groups: one, the Kauravas, early barbaric villagers; the other, the Pandavas, a pastoral and forest people like the present Bhils, Todas, Santal, and Oraon. They were not cousins they were probably not even of the same race. Much has been made of the polyandrous relationship of the heroine, Draupadi, the wife of all the Pandava brothers, as a memory of Stone Age matriarchy. Overlying this original stratum are many others.
Next earliest was a Bronze Age civilization of battling warrior herdsmen and town dwellers who drove chariots like the heroes of the first Irish epic. In the Iron Age the ferment in North India in the sixth century BC was due to a revolt of the warrior class against the religion of the priests the Brahmins who had come to dominate the society and whose excessive ritualism was uneconomic.
Buddhism, Jainism, and other movements of the time were comparable to the Wests Reformation and were led by members of the warrior class, the Kshatriyas, of which Buddha was a member. Buddhist ideas not only of religion, but of social relations survive everywhere, interwoven throughout the text of The Mahabharata. Centuries later, with the decline of Buddhism, the Brahmins were able to accomplish a Counter Reformation and establish modern Hinduism, a religious syncretism with little continuity with the ancient Vedic past.
This Hindu‑izing movement is responsible for the present overall character of The Mahabharata, and for the exaggeration and proliferation that make it so difficult for Westerners to accept.
Still later rescensions of The Mahabharata turned the entire epic into a celebration of the incarnate god Vishnu: Krishna (the combination of warrior, trickster, and medicine man of a forest tribe), today the most popular of all Indian deities.
Inserted in the epic is the Bhagavad-Gita, Krishnas religious teaching of the Pandava hero Arjuna on the brink of the monstrous battle that gives the rule of North India to the Pandavas. The Gita, however, is a separate classic, existing in its own right. Millions of troops of highly civilized nations including Greeks and Chinese take part in what originally was a fight between a few hundred barbaric tribesmen and a band of savages. Everything that could be poured into the narrative down the ages has been; no other book has so many subsidiary stories, anecdotes, and subplots. In addition, there are long passages on everything from medicine to domestic economy. Somewhere along the line someone got the idea that the epic could be expanded with technical advice on warfare and politics so The Mahabharata was also reworked as an extensive treatise of advice to princes, with examples.
The reworking of the poem with every cultural change, and the Indian conservatism which cannot bear to throw anything out, result at last in the erosion of personality and human interest in the characters and their relations. The vast mass of contradictory moral ideas cancel each other out and leave only a lowest common denominator of motivation, an undramatic expediency and impassivity in the face of determinism. If all actions are separate but equal, there can be no drama. Homer has the sharp dialectic conflict of Greek logic or Euclid. India has a kind of logic, but it is founded on the denial of the principle of identity. It is neither deductive or inductive but all‑enveloping like The Mahabharata.
India had no written history until Muslim times, but The Mahabharata is a kind of written archeology, and the reader can dig down, like Schliemann through the ten towns of Troy, encapsulate like a golden onion down from the latest, nineteenth‑century additions to Stone Age India and find at last, in the entire stratified epic, something very like the Indian present.
* * *
For a person with Western standards there is only one way to read The Mahabharata: a complete suspension of not just disbelief but all critical faculties. There are modern prose versions, tremendously abridged, which are easy reading. Chakravarthi V. Narashimans is the most recent, but it reduces the jungle of the original to a small cultivated field. Perhaps the best idea is to read such an abridgment for the story and then sample a complete version at leisure, for The Mahabharata is as inexhaustible and as exhausting as India itself.
Action shall be the sister of dream and thought and deed shall have the same splendor. So said Baudelaire. Sometime around the third century before the Christian era an unknown author inserted into the epic story of The Mahabharata a comparatively short religious document, not only small in comparison to the immense size of the epic itself which was already becoming the gather-all for Hinduism but shorter by far than any of the scriptures of the other world religions. This is The Bhagavad-Gita, The Lords Song, one of the three or four most influential writings in the history of man. It is not only influential, it is more profound and more systematic than most religious texts. This statement may sound strange to those who are familiar with nineteenth-century rationalist Western European critics who attempted to abstract a logically consistent philosophy from The Bhagavad-Gita, and who ended up emphasizing its contradictions and ambiguities.
The Bhagavad-Gita is not a philosophical work, but a religious one, and besides that, a song, a poem. It is not to be compared with Aristotles Metaphysics, or the creed or catechism of the Council of Trent, but with the opening of the Gospel According to St. John or to the Magnificat in St. Luke. Its seeming contradictions are resolved in worship. In the words of the great Catholic modernist Father George Tyrrell, Lex credendi, lex orandi, the law of faith is the law of prayer. What the unknown author of The Bhagavad-Gita intended was precisely the resolution and sublimation of the contradictions of the religious life in the great unity of prayer.
The Bhagavad-Gita is above all else a manual of personal devotion to a personal deity. But to establish this devotion and to give it the widest possible meaning the author subsumes all the major theological and philosophical tendencies of the Hinduism of his time. It is as though the Summa Theologica of St. Thomas Aquinas had been dissolved in his prayers and hymns for the feast of Corpus Christi. It so happens that as he lay dying St. Thomas said that that was what he had done. Unless the reader begins by understanding the devotional nature of the Gita, its many meanings will always elude him and its overall meaning will be totally unapproachable.
There are two main strands of thought in the Gita which divide and sometimes interweave but which are nonetheless easy to distinguish and follow. First is an exposition of the nature of reality and of the Godhead and its self-unfolding, and second is a description, practically a manual, of the means of communion with the deity.
The poem starts out simply enough and scarcely seems to violate the context of the epic; in fact the first two chapters may largely be part of the original tale. At the major crisis of The Mahabharata the warring clans, and their allies numbering uncountable thousands, are marshaled for the crucial battle that will exterminate almost all of them. The Prince Arjuna is sickened by the vision of the coming slaughter and is about to turn away in disgust and give up the battle. His charioteer, Krishna, advises him to fight. He tells him that no one really dies, that the myriad dead of the day on the morrow will move on in the wheel of life, and that anyway, killer and killed are illusory, and that the warriors duty is to fight without questioning, but with indifference to gain or glory, dedicating his military virtues to God as a work of prayer.
This advice horrifies modern commentators with their sophisticated ethical sensibility, although it is certainly common enough advice of army chaplains. We forget that The Bhagavad-Gita begins in the epic context, as though the Sermon on the Mount were to appear in The Iliad evolving out of the last fatal conversation between Hector and Andromache. Even Radhakrishnan, Indias leading philosopher of the last generation and spokesman on the highest level for Gandhis satyagraha, spiritual nonviolence, speaks of Arjunas doubts before the battle as pusillanimous.
Krishna describes briefly the roads to salvation work, ritual, learning, or rather, wisdom by learning, contemplation, and devotion. He then describes the metaphysical structure of being which culminates in what nowadays we would call the inscrutable ground of being, Brahman, the source of the creative principle of reality. He then goes on to a most extraordinary concept. Behind Brahman, the ultimate reality in all Western theories of emanationist monism, lies Ishvara, the ultimate god behind all ultimates, who is a person. In answer to Arjunas plea, Krishna reveals himself as the incarnation of the universal form, the embodiment of all the creative activity of all the universes. That itself is only a kind of mask, an incarnation, for he, Krishna, is the actual, direct embodiment of Ishvara, the Person who transcends the unknowable and who can be approached directly by the person Arjuna, as friend to Friend. The central meaning of The Lords Song is that being is a conversation of lovers.
Nirvana, as Krishna defines it in the Gita, is the joy in the habitude of illumination, after the dying out of appetite. It is the medium in which the enlightened live, as in air. As we of air, they are conscious of it only by an effort of attention. Faith is shraddha bliss, the disposition to orient ones life around the abiding consciousness of spiritual reality. Bad karma, consequence, drains away in successive lives but good karma is saved up always, throughout all the thousands of necessary incarnations, to reach enlightenment. All men travel toward the eternal Brahman. When we reach the end of the road no space will have been traveled and no time spent. You are sat, cit, ananda reality, truth, and bliss and always have been. Always becomes a meaningless word when becomes is transformed to be. The direct experience of God is not an act of service or devotion or even of cognition. It is an unqualifiable and unconditioned experience. Who illusions? You are the ultimate Self, but you dream. Work is contemplation. Rite is contemplation. Yoga is contemplation. Learning is contemplation. All are prayer. They are forms of dialogue between two subjects that can never be objects. Insofar as the noblest deed or the most glorified trance is not devotion, it is unreal.
The poem culminates in a hymn of praise to devotion itself Krishna, speaking for his worshipers, himself to himself. The later sections are a long drawn-out cadence and diminuendo, of recapitulation, instruction, and ethical advice. Then we are back, marshaled for battle on the Field of Law, and Arjuna says, My delusion is destroyed. Recognition has been obtained by me through Thy grace! I stand firm with my doubts dispelled. I shall act by Thy word.
Reading the Gita in a decent translation for the first time is a tremendously thrilling experience. No one who has ever heard it chanted, hour after hour in an Indian temple, before a statue of dark-skinned Krishna, dancing his strange shuffling dance, and playing on his flute, while a cluster of worshipers sit on the floor, silent and entranced, in their white robes, once in a great while someone uttering a short cry, like a Christian amen, is ever likely, no matter how long he lives, to forget it. More commonly of course one hears the chanting of the Gita Govinda, the song of Krishnas love adventures with Radha and the milkmaids but, as any devout Hindu will tell you, the two songs are the same song.
The literature of the Gita is enormous. Incomparably the best translation is the one by Ann Stanford. Two very free translations are The Lords Song by Sir Edwin Arnold in Victorian verse, and The Bhagavad Gita by Swami Prabhavananda and Christopher Isherwood. There are good versions in Penguin, Mentor, and the Modern Library, and modern scholarly editions by Franklin Edgerton, and S. Radhakrishnan. For readers unfamiliar with Hindu thought there are books by Eliot Deutsch, Sri Aurobindo, Radhakrishnan, B.G. Tilak, and S.N. Dasgupta. Good introductions to Hindu thought generally are the histories of Indian philosophy by Dasgupta and Radhakrishnan and Sources of the Indian Tradition, an omnibus volume edited by William Theodore de Bary for Columbia University Press. In a field so beset with unreliable guides it is essential that the novice get started off with the best authorities. Even so, the most reliable people, for instance, Dasgupta, Radhakrishnan, Aurobindo, and Tilak, often contradict one another and are best read together.
Selections from Kenneth Rexroths Classics Revisited (copyright 1968 Kenneth Rexroth) and More Classics Revisited (copyright 1989 Kenneth Rexroth Trust). Reproduced by permission of New Directions Publishing Corp.
Both of these volumes are in print and available from New Directions. Do yourself a favor and get them.
[Other Classics Revisited essays]
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The need for up-to-date medical information is critical for the development of modernized medicine. With much prayer and strategic planning, the AHF had sought to help meet this need in Albania by establishing a medical library in 2000.
A building was bought and renovated to house the library which is situated just across the street from Tirana’s Medical Hospital and University. The library is well supplied with medical, surgical and dental texts as well as computers that provide a virtual medical library via the internet.
Any student or physician can come to the library and access the latest full-text journals and textbooks via an MD Consult subscription accessed on the computers. There is a quiet study area provided and the library is staffed with Albanian Christians who act as librarians.
In addition, there are separate rooms where Bible studies are held as well as medical training sessions. Christian books, some in the Albanian language, are also available for use by students and physicians.
This resource is a valuable asset to the education of Albania’s medical personnel and it is a means of linking the AHF and the Albanian Christians with other students and physicians for outreach and encouragement.
Thieme Medical Publishers made a significant donation of medical texts to the library along with our friends at the International Book Project in Lexington, KY. These books have been a marvelous addition to the collection. Our deepest gratitude to both organizations.


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Set in 1810 on a plantation in the rural South, The Daughters is a story deeply entrenched in heritage, tradition, and EVIL.
For Elizabeth and her family, tradition runs deep. For generations her family has been immersed in witchcraft, sorcery, and the occult. The marriage to a wealthy trader and the death of her father finds her starting a new life in America, leaving behind the old ways of her eastern European ancestors with her father’s inheritance.
The new life promises fortune and happiness, but also brings with it jealousy, infidelity, and murder. Elizabeth’s husbands’ affair with a servant leaves her spiraling into jealousy, rage, and eventually cold-blooded revenge. Elizabeth is left to deal with the cheating husband. She knows what she must do – a curse is placed over his murdered body, and his soul is destined to remain trapped within the confines of their Southern Plantation, doomed for eternity to appear each night as an apparition to satisfy the needs of the scorned lover Elizabeth.
One hundred years later the family and their tradition survives. The daughters live and thrive on the plantation, completely unaware of the outside world and its advances in society and technology, until one daughter seemingly stumbles upon the truth and is forced to confront the family secret, an entity that rules over The Daughters.