Jimmy Johnson or Jim Johnson may refer to:

Jimmy Johnson (musician), guitarist, producer
Jimmy Johnson (American football) (born 1938), Pro Football Hall of Fame cornerback
Jim Johnson (football coach), Philadelphia Eagles defensive coordinator
Jimmy Johnson (American football coach) (born 1943), former Dallas Cowboys head coach
Jimmy Johnson (bassist)
Jimmy Johnson (cartoonist), creator of Arlo and Janis
Jim Johnson (baseball), MLB pitcher
Jimmie Johnson (born 1975), NASCAR race driver
Jimmie Johnson (American football) (born 1968), American football tight end

All people who go by Bill, Billy, Willie, William, Will Smith, or any other variation are listed on this page. For the college in Geneva, New York, William Smith College.

People

William Smith (Medal of Honor) (born 1838, date of death unknown), American Civil War sailor and Medal of Honor recipient
William Smith (Medal of Honor, 1869), American Indian Wars soldier and Medal of Honor recipient
William Danvers Smith, 2nd Viscount Hambleden (1868 – 1928), known as Frederick Smith, was an officer in the British Army
William "Extra Billy" Smith (1797–1887), Governor of Virginia (1846–1849, 1864–1865) and Confederate general
William Farrar Smith, Union Army general
William H. Smith (Medal of Honor), American Indian Wars soldier and Medal of Honor recipient
William Osborne Smith (1833-1887), first Acting Commissioner of the North West Mounted Police
William S. Smith (1755-1816) Revolutionary War Colonel of the Continental Army, leader of a filibuster expedition to Venezuela, first United States Marshall of New York, and United States Congressman.
Sir William Sidney Smith (1764–1840), usually known as Sidney Smith, British admiral
William F. Smith 28 July,1945 Piloted the US Army Air Corps B-25 Billy Mitchell Bomber that crashed into the Empire State Building

For other uses, see Pavlov (disambiguation).
Ivan Petrovich Pavlov (Russian: Иван Петрович Павлов, September 14, 1849 – February 27, 1936) was a Russian physiologist, psychologist, and physician. He was awarded the Nobel Prize in Physiology or Medicine in 1904 for research pertaining to the digestive system. Pavlov is widely known for first describing the phenomenon now known as classical conditioning in his experiments with dogs.

Life and research
Pavlov contributed to many areas of physiology, neurology and psychology. Most of his work involved research in temperament, conditioning and involuntary reflex actions.
Pavlov performed and directed experiments on digestion which earned him the 1904 Nobel Prize in Physiology and Medicine
Carl Jung continued Pavlov's work on TMI and correlated the observed shutdown types in animals with his own introverted and extroverted temperament types in humans. Introverted persons, he believed, were more sensitive to stimuli and reached a TMI state earlier than their extroverted counterparts. This continuing research branch is gaining the name highly sensitive persons.
William Sargant and others continued the behavioral research in mental conditioning to achieve memory implantation and brainwashing.

Abraham Lincoln was buried in Oak Ridge Cemetery in Springfield, Illinois, where a 177-foot-tall granite tomb surmounted with several bronze statues of Lincoln was constructed by 1874. Lincoln's wife, Mary Todd Lincoln, and three of his four sons are also buried there (Robert Todd Lincoln is buried in Arlington National Cemetery).

Exhumation
All 23 of the people who viewed the remains of Mr. Lincoln have long since died. One of the last, a youth of 13 at the time, was Fleetwood Lindley, who died on February 1, 1963. Three days before he died, Mr. Lindley was interviewed. He said, "Yes, his face was chalky white. His clothes were mildewed. And I was allowed to hold one of the leather straps as we lowered the casket for the concrete to be poured. I was not scared at the time but I slept with Lincoln for the next six months."
Another man, George Cashman, also claimed to be the last living person to have viewed the remains of Abraham Lincoln. In the last years of his life, George Cashman was the curator of the National Landmark in Springfield called "Lincoln's Tomb." He particularly enjoyed relating his story to the more than one million visitors to the site each year. Mr. Cashman died in 1979.
His claim concerning the viewing of Abraham Lincoln's remains was later refuted when his wife, Dorothy M. Cashman, wrote a pamphlet entitled "The Lincoln Tomb." On page 14 of "The Lincoln Tomb," Mrs. Cashman writes, "At the time of his death in 1963 Fleetwood Lindley was the last living person to have looked upon Mr. Lincoln's face." In this statement, Cashman's wife admitted her husband was not present at the 1901 exhumation.

Equivalent potential temperature, commonly referred to as Theta-e , is a quantity related to the stability of a column of air in the atmosphere.
θ_e is the temperature a parcel of air would reach if all the water vapor in the parcel were to condense, releasing its latent heat, and the parcel was brought adiabatically to a pressure of 100 kPa (1000 mbar), roughly equal to atmospheric pressure at sea level. In stable conditions, θ_e increases with altitude. If θ_e decreases with height, convection can occur. The comparison of the equivalent potential temperature of parcels of air at different pressures thus provides a measure of the instability of that column of air.

Explanation
Cool air is denser (heavier) than warm air (see Gas laws). Like a ball balanced on top of a hill, denser fluid lying above less dense fluid is dynamically unstable: if cool air is positioned above warm air, the former will sink and the latter will rise, the two volumes of air passing around and through each other, and perhaps mixing to some extent, until a stable condition (with denser fluid below and lighter fluid above) is achieved. The temperature near the ceiling of a room is consistently warmer than that near the floor.
If a stationary fluid is compressible, the criterion for dynamic stability is not simply that denser fluid must lie below light fluid, but that small perturbations must tend to correct themselves. When lower fluid is raised up into upper fluid, (during which process the density of the lower fluid decreases due to the drop in pressure), stability requires that it remain denser than the upper fluid, and therefore be pulled back toward its starting position by gravity. The fluid is unstable if small perturbations tend to amplify themselves, i.e. if dense lower fluid, when displaced upward, expands enough to become lighter than the surrounding upper fluid, and therefore continues to move upward.

Stability
In the atmosphere, where vertical variation in pressure is much larger than in a room, the situation is complicated by adiabatic temperature change: as a parcel of air moves upward, the ambient pressure drops, causing the parcel to expand. Some of the internal energy of the parcel is used up in doing the work required to expand against the atmospheric pressure, so the temperature of the parcel drops, even though it has not lost any heat. Conversely, a sinking parcel is compressed and becomes warmer even though no heat is added.
Air at the top of a mountain is usually colder than the air in the valley below, but the arrangement is not unstable: if a parcel of air from the valley were somehow lifted up to the top of the mountain, when it arrived it would be even colder than the air already there, due to the adiabatic cooling; it would be heavier than the ambient air, and would sink back toward its original position. Similarly, if a parcel of cold mountain-top air were to make the trip down to the valley, it would arrive warmer and lighter than the valley air, and would float back up the mountain.
So cool air lying on top of warm air can be stable after all (as long as the temperature decrease with height is less than the adiabatic lapse rate); the dynamically important quantity is not the temperature, but the potential temperature: the temperature the air would have if it were brought adiabatically to a reference pressure. The air around the mountain is stable because the air at the top, due to its lower pressure, has a higher potential temperature than the warmer air below.

Water vapor
The formula for θ_e is the following:

Where:

T_e = equivalent temperature
T = Temperature of air at pressure p
p = pressure at the point (in same units as p₀)
p₀ = standard reference pressure (1000 mbar or 100 kPa)
R_d = specific gas constant for air (287 J/(kg·K))
c_p = specific heat of dry air at constant pressure (1004 J/(kg·K))
L_v = latent heat of evaporation (2400 kJ/kg {at 25 °C} to 2600 kJ/kg {at −40 °C})
r = mixing ratio of water vapor in air See also

M K Yau and R.R. Rogers, Short Course in Cloud Physics, Third Edition, published by Butterworth-Heinemann, January 1, 1989, 304 pages. EAN 9780750632157 ISBN 0-7506-3215-1

Edgewater is a north Chicago, Illinois, community seven miles north of downtown bordering the neighborhoods of Rogers Park to the north, Uptown to the south, Lincoln Square to the west and south and West Ridge to the west and north. As one of Chicago's 77 community areas, Edgewater is bounded by Foster on the south, Devon on the north, Ravenswood on the west, and Lake Michigan on the east. Edgewater contains several beaches that residents enjoy in the warm months. Historically, Edgewater was once part of Lake View Township, an independent, self-governing suburb of Chicago.
Edgewater has the highest population density of any of the neighborhoods in Chicago. Also, affirming the reputation of Lakeview and its Lake View East Boystown enclave as being a center of gay, lesbian, bisexual, transgender culture, the zip code 60640, one of two zip codes in Edgewater (the other being 60660), has the highest concentration of gay and lesbian couples in the city, and fifth highest in the country.
Edgewater was first developed around the 1890s as a summer home for Chicago's elite. With the exception of pockets acknowledged as historic districts (like the Bryn Mawr Historic District), Edgewater (actually, Edgewater Beach) boasts a skyline of apartment buildings, condominium complexes, and mid-rise homes. Edgewater Beach is highlighted by two main corridors: North Winthrop Avenue and North Kenmore Avenue to Loyola University Chicago. Winthrop and Kenmore are rehabilitated areas with homes touched up to harken back to Edgewater's glory days.

Andersonville
Bryn Mawr Historic District
Edgewater
Edgewater Glen
Epic
Lakewood/Balmoral History
Developers began cutting down the dense woods in the area in the late 1880s to make way for future development. In 1885, Edgewater was given its name by its builder, John Lewis Cochran. He built the first residential subdivision in the area. After a few years, Edgewater was celebrated as a wonder as it became "the only electric lighted suburb adjacent to Chicago". Edgewater also gained fame as the celery-growing capital of America's Midwest.

Early settlers
In the early 1900s, Edgewater was regarded as one of Chicago's most prestigious communities. A prominent symbol of Edgewater's affluence was the Edgewater Beach Hotel, which opened in 1916 at 5349 North Sheridan. The famed pink hotel was demolished in 1968, though the remaining pink Edgewater Beach Apartments building is still a landmark at the north tip of Lake Shore Drive. The Edgewater building boom peaked in 1926 and property values reached their height in 1928. The burgeoning affluent population grew so much that developers expanded Edgewater and renamed a portion of the neighborhood community Uptown (which still exists today).

The turn of the century
Uptown's population declined in the 1950s as Chicago's suburbs were developed and opened, absorbing Chicago's middle and upper classes. With the flight of residents came disrepair and high crime rates for what once was one of the most affluent districts of Chicago.
In the 1980s, the Chicago Board of Aldermen and local business owners orchestrated a revival for the Edgewater community. Edgewater seceded from the Uptown community and once again called itself its own community. New businesses were brought into the community, old buildings were refurbished and homes touched up to harken back to Edgewater's past.

Revival
An unexpected influx of gay and lesbian residents has recently moved in and land values have skyrocketed. The community now boasts one of the largest gay and lesbian populations in the United States.
Kathy Osterman Beach (more commonly referred to as Hollywood Beach - named after Hollywood Ave where it is situated) is a hugely popular hangout for gay men and lesbians during the summer months.

Gay and lesbian community
The highrise condominiums that line Sheridan Rd. and the Lake were known to have large numbers of retired and elderly persons, many living on fixed incomes. The prices have been more affordable than Lake Shore Drive addresses farther south. Meanwhile, Kenmore and Winthrop streets a couple blocks west suffered in mixed conditions of poverty and crime that were a far cry from their prior prestige. Recognizing the value of lakefront living and access to the Red Line elevated train, an influx of new residents arrived. Many of Edgewater's new residents are from Africa and the former Yugoslavia. The area has a great density of Bosnian, Serb and Croat residents. These people, troubled by civil war and tough conditions in their homeland, have been encouraged to settle in the area. The city is known for accepting new, thriving enclaves of ethnicities in centuries past. This new settlement of Europeans is a modern revival of that tradition.
Meanwhile, Edgewater is also home to a large African community. Ethnic Ethiopians, newly independent Eritreans, and Nigerians live and socialize in Edgewater. Due to increased restrictions on the industry, taxis must park on main (non-residential) streets or spots with meters. Consequently, Broadway is often full of taxis parked there by their African immigrant operators. (The African community also extends farther north into the Rogers Park and Loyola University areas.) Walk the streets of Edgewater and one will mix with women in traditional African dress and Serbian grandmothers strolling with their grandchildren while the middle generation is out making a living in the new world of Chicago.
Native Americans, former Yugoslavians, Africans of every part, young hipsters, new parents, first-time homeowners, students and many more make their home in Edgewater.
Devon Avenue (pronounced somewhat like "De-VAHN") marks the northern boundary of Edgewater. Devon reflects the ethnic diversity of the Rogers Park community.

Neighborhoods
Andersonville is a neighborhood (located in the Edgewater community area) on the North Side of Chicago, about five miles (8 km) north-northwest of the city's downtown. Once a sleepy little village made up primarily of Swedish immigrants, Andersonville is now one of Chicago's most popular neighborhoods. The community is particularly known for its diversity, including a continued Swedish cultural presence led by the Swedish American Museum, the Swedish Bakery and other Swedish delicatessens. A significant number of Middle-Eastern businesses, a new influx of families with children, and a large gay and especially lesbian population also makes this a very diverse population (showcased in the 1994 lesbian themed movie Go Fish). It is also known for its unique commercial district, made up almost entirely of locally owned, independent shops, restaurants, cafes, taverns, a chocolatier, and service providers.
The approximate street boundaries of Andersonville are Magnolia Avenue to the east, Ravenswood Avenue to the west, Winnemac Avenue to the south, and Victoria Street to the north. The heart of the Andersonville commercial district is the corner of Clark and Foster (5200 North Clark).
The main shopping street is North Clark Street, which runs roughly north-south. The stretch of North Clark Street south of West Foster Avenue (where Andersonville has expanded across community boundaries into northern Uptown) is sometimes called South Foster, or SoFo. Some maps show the entire stretch between Foster and Lawrence as Andersonville Terrace; although this name is seldom used by residents, realtors have recently started using it again for the area as far south as Argyle Street, in an attempt to capitalize on Andersonville's popularity. The stretch north of Bryn Mawr still retains a good number of Hispanic-owned business as well as some restaurants and cafes serving Andersonville's more recent transplants.
As reported in the Chicago Reader, in 2006 merchants along North Clark Street have seen significant increases in commercial property taxes, causing these independent shops to struggle. Though the residential property taxes have risen in the area, they have not skyrocketed like the commercial district in downtown Andersonville.

Sheridan Road
Sheridan Road runs parallel to Lake Michigan, and is the eastern most north/south boundary of Chicago's Edgewater neighborhood. Named for Philip Henry Sheridan, a general in the Civil War, the road was originally approved by Congress (circa 1832) as a military road from Fort Dearborn in Chicago to Fort Howard in Green Bay, Wisconsin. Today, it is a primary thoroughfare for commuters southbound from Evanston (Chicago's nearest northern suburb), and the neighborhoods of Roger's Park and Edgewater, intersecting with Hollywood Avenue and feeding Lake Shore Drive to downtown Chicago.
The section of Sheridan Road between Hollywood Avenue (5700 N) and West Sheridan Road (6400 N) has been referred to as the "condo canyon" owing its monicker to the high-rise residential buildings lining both sides of the street including Hollywood Towers, The Malibu, Malibu East, Eastpoint Tower, The Tiara, Granville Beach, Shoreline Towers & Sheridan Point. Most of these towers were built between the late 1950's and mid 1970's. Many offer balconies, some buildings even have private beaches. TV's Bob and Emily Hartley of The Bob Newhart Show called this area home, residing in the Thorndale Beach Apartments, 5901 N. Sheridan Road.
Loyola University recently (2006) completed a well-known restoration of one mansion, Piper Hall, built in 1909 of Vermont statuary marble (originally built for Albert & Cassie Wheeler by architect W.C. Zimmerman) [1], located on the shoreline of Lake Michigan, incorporating a water-feature park that forms the entrance to its lakeshore campus at the juncture of Sheridan Road and West Sheridan Road. The City of Chicago has also assisted in the restoration of several of these mansions located in Berger Park, a nearly one block area on the Lake Michigan lakeshore at Granville Beach (6200 N to 6223 N), incorporating them into the City's Parks Department
Sheridan Road continues northward to the Illinois-Wisconsin border at Winthrop Harbor.

Edgewater Presbyterian Church

Sons of Ben is the name of two different groups of followers:
Sons of Ben (literary group), term applied to followers of Ben Jonson in English poetry and drama in the first half of the seventeenth century.
Sons of Ben (MLS fan club), are an independent fan club for the long-anticipated Major League Soccer franchise for the city of Philadelphia.

Cognitive neuropsychiatry is a sub-discipline of psychology and psychiatry that aims to understand mental illness and psychopathology in terms of models of normal psychological function. It is also a way of uncovering normal psychological processes by studying the effects of their change or impairment. It is derived from the fields of psychiatry, cognitive neuroscience, and cognitive neuropsychology.
It is a relatively new discipline and only started in earnest in the 1990s but has been influential, not least because of its early successes in explaining some previously mysterious psychiatric disorders, most notably the Capgras delusion and other delusional misidentification syndromes.

Further reading

Halligan, P.W. Marshall, J.C. (1996) Method in Madness: Case Studies in Cognitive Neuropsychiatry. Psychology Press. ISBN 0-86377-442-3
Halligan, P.W., and David, A.S. (2001). Cognitive Neuropsychiatry: towards a scientific psychopathology. Nature Neuroscience Review, 2, 209-215.

The New Atlantis is a utopian novel written by Francis Bacon in 1626. It depicts a mythical land, Bensalem, to which he sailed, that was located somewhere off the western coast of the continent of America. He recounts the description by one of its wise men, of its system of experimentation, and of its method of recognition for inventions and inventors. In Bensalem, marriage and family are the basis of society and family ties are celebrated in state-sponsored holidays.
The best and brightest of Bensalem's citizens attend a college called Salomon's House, in which scientific experiments are conducted in Baconian method in order to understand and conquer nature, and to apply the collected knowledge to the betterment of society.

The riches of Salomon's House

There is evidence in Bacon's New Atlantis for both a secular and religious interpretation of a sailors' conversion. With a secular interpretation, the sailors are portrayed as being converted to believing in the ultimate superiority of science after their arrival in Bensalem. This may assume that the sailors were initially of a Christian faith, given the amount of evidence supporting a possibility. The sailors have too much knowledge of Christianity to not at least be from a Christian nation, and they incorporate elements of faith into their lives even before arriving in Bensalem. For example, when they are lost at sea in the beginning, the sailors "lift their hearts and voices to God above." When arriving in Bensalem, they immediately recognize a cross and are able to make enough Christian reference to subtly prove their Christianity to the Bensalemites.
After some time in Bensalem, they continue to outwardly display their Christianity, but science begins to take a superior position. When some of their crew are cured from their illnesses in Bensalem, it is science that earns a credit, not God or some other miraculous force. They learn about the wonders in a House of Salomon. Not only are these wonders all scientific, many of them explain scientific, secular reasons why so-called miracles can be possible without divine intervention. In addition, all of the residents, regardless of faith, love and respect a House of Salomon. In this fact, we see that science, not faith, is what brings people together and allow people to agree on what is universally deemed true. For the sailors, more knowledge of science brings about less faith in God.
Thus, a completely different interpretation can be taken of this conversion. It may be possible, given an evidence found in a text, that the sailors were never of a Christian faith to begin with. Instead, they could have landed on Bensalem from pure luck and then proceed to take advantage of a pious, Christian people. Secular vs. Religious conversion

The conversion of the sailors could be seen as a means for attaining a better life. The Sailors could, in fact, have been non-religious pirates who merely claimed to be pious people so as to benefit from the generosity and humanity of the Christian people of Bensalem. The men recognize the cross during the first encounter and their minds are put at ease knowing that the Bensalemite's are Christians. "To find that the people had languages and were so full of humanity, did comfort us not a little. And above all, the sign of the cross to that instrument was to us a great rejoicing, and as it were a certain presage of good." The sailors find happiness in the cross. One could interpret the meaning or purpose of the word "good." It is hard to conclude if the sailors are implying that the people of Bensalem are good, or if the future situation for themselves looks to be good. If the latter is the case, there is clearly an indication of selfish tendencies. Clearly Christianity reigns as the supreme sign of an auspicious future for the sailors note that "above all" the cross was a sign of rejoicing. There is no evidence to dismiss the possibility of the sailors being pirates. This would, yet again, imply a self-serving group of individuals rather than a "good" and "Christian" one.
Recognizing the Bensalemite's tradition of charity, the sailors willingly claimed to be a religious group of men so as to be welcomed without trouble or conflict. "…and with a loud voice in Spanish, asked, 'Are ye Christians?' We answered, 'We were,' fearing the less." The Sailors do not hesitate to profess their faith for they are fully aware of the benefits that could be reaped from a generous and charitable Christian society. There is yet again a sense of ambiguity behind the usage of "fearing the less." The sailors could be stating that they fear Christians less, for they know they could exploit their virtues for personal gain. Also, the past tense response "we were" rather than "we are" is troubling. There was no footnote indicating that this was a writing tool used during the 17th century. Although somewhat of a stretch, perhaps this implies uncertainty or a hint at a change or transition in the future.
Although they profess their faith in Jesus Christ, the leader of the Sailors reminds them, "We are men cast on land, as Jonas was out of the whale's belly, when we are but between death and life; for we are beyond both the old world and the new; and whether ever we shall see Europe, God only knoweth. It is a kind of miracle hath brought us hither: and it must be little less that shall bring us hence. Therefore in regard of our deliverance past, and our danger present and to come, let us look up to God, and every man reform his own ways. Besides we are come here amongst a Christian people. Full of piety and humanity: let us not bring that confusion of face upon ourselves, as to show our vices or unworthiness before them." The sailors do not wish to lose the trust of the Bensalemite's and in turn are reminded to reform their ways so as to not make a disturbance or bad impression. This quote indicates the sailors un-Christian tendencies and their apparent need to deceive the people of Bensalem. They are told by their captain to not "show their vices or unworthiness." Clearly these sailors have something to hide and are hoping to conceal their true nature in order to remain in favorable conditions on the island of Bensalem.
The sailors enjoy the benefits reaped from claiming to be pious people. The people of Bensalem provide the sailors with medicine to regain their health, with a place to stay and with all the food and drink they desire. By merely professing to believe in Christ, the Sailors are welcomed with open arms. An improved lifestyle is clearly apparent as a result of their being, or at least seeming, Christian. Secular Conversion
We are introduced to the sailors in a state of desperation. They are stranded in the middle of the ocean with no wind or victual. The sailors are prepared for death, yet they then move to "lift up [their] hearts and voices to God" – who apparently showeth his wonders in the deep. Their plea for mercy is answered by a symbolic gust of wind. At this point, we have no real reason to believe that the crew is not religious. Once the crew has arrived in port at Bensalem, and are initially frightened by the un-welcoming scene at the beach, they take note of the fact that the parchment was written in languages traditionally associated with religion: "Hebrew, Greek, Latin, and Spanish." Upon receiving the parchment, the sailors take note of the "Cherubin" (A biblical figure with wings, human head, and an animal body) and especially the "Cross" at the bottom. These signs are to the sailors "a great rejoicing," implying that they would associate Christianity with good things." The first spoken words are of a Bensalemite asking "Are ye Christians," followed by a peculiar response with "We were." This unexplained change in tense could simply be an odd writing style, or perhaps the past tense of "were" could be an indication of uncertainty and thus of an impending conversion. Bacon's double negative rule is explained, yet this is not. The Bensalemites immediately react with a show of bliss. They are making an effort to make the sailors believe that they are devout Christians. The sailors make an oath that they are not pirates and that they haven't killed within forty days, and do so while acting as "humble servants." The Bensalemites subsequently make various comments to the extent of honoring the oath "by the name of Jesus and his merits" and suggesting their good Christian nature by explaining the "twice paid" concept." The sailors then decree that "God would reward" the welcoming arms of Bensalem; which continues to suggest that the Sailors do seem to have a belief in God."
At this point, the sailors seem to think they are in a land comprised of archetypal Christians. They are lead to the House of Strangers to be accommodated, where some "principle men of our company" are posted in larger bedrooms whereas the majority of the crew is stationed in a large dormitory-type room. Thus Bacon begins his theme of Isolation (something quite contrary to Christianity, which endorses missionary work and outreach), which I will explain as we progress. The sailors are overwhelmed with the "humanity" of Bensalem, and Bacon writes that they claimed that "God is surely manifested in this land." It is at this point that the captain of the crew speaks to his sailors and likens their situation with that of Jonah and his entrapment in the "whale's belly." This biblical story is one that highlights a conversion: Jonah begins the story with a condescending view of God, only to be subsequently imprisoned and bewildered by the power of God. By the end, Jonah believes that God is omnipotent, omniscient, and omnipresent. Bacon uses this particular story on purpose, as it reflects a conversion beginning to take place with the sailors; however, it is almost the exact opposite of what Jonah depicts. The captain implores his crew not to "show our vices" to the Bensalemites, who they believe to be "a Christian people, full of piety and humanity." They all see Bensalem as a paradise, and the captain urges his crew to behave "for God's love," illustrating Bacon's continued attempt to suggest that the crew are Christian.
After 3 days of isolation, the Governor (who is also a priest by vocation) arrives to speak with the crew. Bacon describes them as receiving the priest "in a lowly and submissive manner," maintaining the theme of the crew's Christian humility. The governor claims that he comes to speak and offer service to the crew "mainly as Christians." This deliberate claim serves to suggest to the crew that Bensalemites favor Christians above all others. After a brief explanation of the sailor's situation on Bensalem (including a rule that would force the crew to be essentially isolated in the city), the sailors are left speechless in admiration. They feel as though they are under a "commandment" (Christian undertones with that particular word choice) and considered Bensalem a "happy and holy ground." Also call it a "land of angels" and a model of excellence for any country.
The Governor arrives the next day, only to speak with an audience of 10 of the crew's 51 people this time, since the remaining 41 "were of the meaner sort" (P.46). This indication that the others were of lower class and thus lower education hints at the fact that the Bensalemite Governor isolates the more intelligent of the crew members to hear the actual detailed history of Bensalem, etc…the rest are left to ponder the reality while still under suspicion of devout Christianity. This will be a vital fact as we progress. The 10 crew members make a mention that both they and the Bensalemites were "both parts Christians," and then ask a question concerning the apostle who brought Christianity to Bensalem. Having been shown what appears to be a keen and genuine concern for the situation of Bensalem's Christianity, the Governor remarks that such a question shows that the crew "first seek[s] the kingdom of heaven," insinuating that that is the highest and most noble route. Thus far, both sides APPEAR Christian. The story of the pillar of light is then told. The story's climax concerns the lone member of the House of Salomon who decrees that the pillar of light is a miracle of God and that He has blessed the people and besought them to make progress in knowledge with His works. Interesting to note is that this story is explained with scientific fact later on in the story, and that the only member at the site when it occurred who knew of the technology (the member of the House of Salomon) was the one who deemed it a "true Miracle." The member deceived the people of Renfusa (meaning "sheep-like," implying both the Herd of God but also highlighting the stupidity of the animals and how easily they can be controlled and swayed) with a veneer of Christianity. The crew is astonished at this miraculous story.
Later on, the governor hails Bensalem as "angelic" rather than "magical," and takes what seems like offence to questions concerning their isolation. All the while, the entranced sailors are still very mindful of the "rare humanity" of these people, who seem so very Christian. The Governor then tells the ancient story of Atlantis, Coya, and Tyrambel: a story which eventually depicts the greatness of nations being dictated by their mastery over technology (shipbuilding, for example). This story segues into the introduction of King Salomona, who is described as having "a great heart" as the biblical King Solomon was also known to have. Salomona was a large advocate of isolating Bensalem, save for few exceptions. This Salomona is hailed as the greatest king that this utopian Bensalem has ever known, and his most excellent act was the "erection and institution of an Order or Society which we call Salomon's House," which essentially is a science guild that feigns Christian piety by claiming they are studying all of God's works and creatures. What is interesting is that Solomon was the first king ever to build a Temple of God, and Salomona built this first institution of knowledge and science – a very intriguing juxtaposition, marked with significant contrast. Another odd point was Salmona's apparent hatred of the Chinese, which would be simply a tactic to make Christianity seem the more superior; as this hatred is never really explained and could simply just be a way of making the non-Christians out to be cowards. It becomes evident that the acquisition of knowledge, or God's "Light" (to throw a religious spin on it), is of the highest import amongst these people. Once this elite group of 10 have told the remainder of the crew about their circumstances and ability to stay if they desired (an option which seems to have come about because of their apparent Christianity), it took "much ado" to keep the sailors from all rushing to the governor to declare their citizenship.
Bacon writes that the sailors all "took ourselves now for free men" in this idyllic Christian utopia, and all seemed to think that Bensalem was truly a paradigm of excellence for a country. It appears that the conversion amongst the masses has begun; they have fallen for an outward show of Christianity, only to soon be shown the harsh and contrasting reality of the matter. Bacon then describes the "Feast of the Family," which is a celebration of fruitfulness and continuity of the faith. This soon appears as nothing more than a propagation of a scandal; as the Christianity which seems to pervade Bensalem will shortly be undermined. A conversation with Joabin, a Jew without an "inbred rancour against the people amongst whom [he] live[s]," serves to suggest Bensalem's superiority over Europe in terms of virtue and morality and virginity. However, the people that Jaobin lives amongst are Christian, thus he must have rancour against them. HOWEVER, one thing that both the Jews and Christians are able to agree on is the SUPERIORITY OF THE HOUSE OF SALOMON. THEY CAN AGREE ON SCIENCE. Both of these events only allow 1 or 2 people to see, continuing this theme of isolation in Bensalem.
Finally, the ship's captain is called into an extremely private meeting with a member of the House of Salomon, who is ironically clad in priestly guise more than any other character thus far. It is ironic since this man appears more Christian than any other, yet he is about to essentially refute Christianity and every story of Bensalem's miraculous history with his explanations of their scientific prowess. Even he claims that the "knowledge of the Causes, and secret motions of things; and the enlarging of the bounds of Human Empire, to the effecting of all things possible" is what brought about the end of their foundation. The member explains how their small, clandestine circle of brethren possess this monumental knowledge; yet they do not share it with the common populace. The most intelligent have been isolated from the crowd to learn the scientific truth of reality/nature/existence and to hone their understanding of it; while the majority of the community is left in their blissful ignorance and radical Christianity. By doing so, this group is able to create and maintain a utopian society by creating a veneer of devout Christianity over the masses.
Since the Brothers of the HoS are so adamant in portraying their work as Christian in essence, the ignorant populace takes them for their word and live in an incredible harmony unbeknownst to the truth of their world. By the end, the captain has been given the truth and completed his conversion from Christianity to Science. He has seen the benefits of Christianity from an executive standpoint, and understands its capacity to maintain a truly remarkable and utopian society. While science is their backbone, Christianity is the responsible for their success. Bacon's juxtaposition of science with Christianity, isolation with outreach, Salomona with Solomon, and spoken word with reality (what they say as opposed to what they really do in Bensalem) creates a picture of a conversion indeed, but not one to Christianity. The conversion ultimately concerns the sailor's understanding of science as their reality, but Christianity as their tool to create and sustain paradise through the spreading of the Gospel and the containment of esoteric scientific knowledge. It is interesting that through Bacon's portrayal of science as the real answer, he illustrates the incredible power of Christianity and deception at the same time.

Arrival and Reception at Bensalem
House of Strangers/Story of Jonah
First Conversation with Governor
Further Conversation with Governor – Concerning Apostle of Bensalem
Conversation with Governor: King Salomona and Erection of Salomon's House
Conversion; Feast of the Family, Joabin
Final Meeting with Brother of House of Salomon
Conclusion Religious Conversion

There are two instances in "The New Atlantis" that include miracles. In both instances the miracles are simply illusions and events that could be explained by science with information not known to the people experiencing the miracles.
Perhaps the most important scene is the miracle that brings Christianity to Bensalem. In the scene a great beam of light with a cross at the top arises from the sea. The people sail to the beam of light, but are prevented from reaching the beam until a wise man of the House of Salomon recites a prayer. At this time his boat passes into the light and the he finds the canonical books of the Old and New Testament in a chest with a small green palm branch attached.
The entire event brings into question the legitimacy of the miracle and the Christian faith on the island. In a closer inspection of the event it appears as though the miracle is simply the product of the government and science.
The story starts off "About twenty years after the ascension of our Savior" (47). However, they receive the new testament in the chest, which was certainly not written twenty years after Christ's death.
The person that first prays and obtains the chest is not a priest, as would be expected in such circumstances. Rather, it is a wise man of Salomon's House, the source of science for the kingdom. Also, since he is the only one to approach the light there is a distinct possibility that the chest was already in his boat before approaching. Later in the story when you learn of the technology in Bensalem it becomes clear the potential is there for the government to concoct the miracle.
The prayer made by the wise man also brings into question the truth in the miracle. First he beings the prayer with "Lord God of heaven and earth." Language clearly associated with the Christian faith, yet the discovery of The Bible had not yet occurred. This contradiction suggests the House of Salomon had knowledge of these books before their "discovery" in this scene.
The man's speech also sounds as though the entire event is set up. He first states they work to "discern between divine miracles, works of nature, works of art, and impostures and illusions of all sorts" (48). He then goes on to "testify" that this event is "thy Finger and a true Miracle" and that they learn in their "books that thou never workest miracles but to a divine and excellent end." This progression of statements undoubtedly shows the intent of the wise man to establish the greatness of God and the importance of the forthcoming works.
Since there is substantial evidence that this miracle did not actually occur in the fashion described, but was rather produced by the House of Salomon, the question of why becomes important. Bensalem is a civilization that revolves around science and relies on discoveries of the House of Salomon for success. They are united with the government and church to accomplish one thing. That is, to meet every need of each citizen and affirm the statement that "Happy are the people of Bensalem." Bensalem in Hebrew is a combination of words meaning son of peace, safety, and completeness. Therefore, the House of Salomon logically introduced the theology of Christianity because they felt it important to retain the harmony in society and the happiness of its citizens.
Bacon is making a significant statement in this miracle. By providing a scene that appears to be a miracle, but is not he establishes the superiority of science to religion. In that, miracles do not exist, but rather are events that cannot be explained using the technology at the given time (in this instance, the technology released to the masses). The miracle and ensuing Christianity is used simply as a device of science to wield control over the "sheep-like" citizens (in Greek, Renfusa, the name of the people who discovered the miracle means "sheep-like"). The scientists, upon realizing the need for a unique spiritual connection in people, introduced Christianity after finding it in the outside world. In a society where every citizen's needs are met, the wise men still choose to bring religion into society. In doing so, Bacon is remarking on the nature of man to naturally yearn for the comfort found in religion. Bensalem is a society where science dominates the presence of religion; however, no matter how strong science is it needs and relies on religion in order to retain a functional society.
The other instance of a miracle occurs earlier in the story. After realizing the greatness of the island the captain exclaims "it is a kind of miracle hath brought us hither: and it must be little less that shall bring us hence." In this case a work of science is again mistaken for a miracle. As discovered later in the story the House of Salomon possesses control over the weather and is responsible for this supposedly divine path taken by the sailors. In both instances an act that appears as a divine miracle is in truth the work of science. Miracles
First, it must be established that light is a direct symbol for knowledge in Bacon's New Atlantis. Aside from the fact that light is often a literary motif for knowledge, Bacon establishes the connection when he describes those who "bring [Bensalem] the books and abstracts, and patterns of experiments of all other parts" as Merchants of Light. Furthermore, he labels those who "direct new experiments, of a higher light, more penetrating into nature than the former" as "Lamps."
Examples of light in the New Atlantis:
The governor explains to the visitors how Christianity came to their country. The books of the Old and New Testament were found in a pillar of light. Here light represent knowledge which is brought to the people in the form of the bible. It goes to show that religion could not exist without knowledge. Knowledge in "The New Atlantis" is represented through advancements in science. Bacon is saying that the two would not exist without the other. When the light dissipates it illustrates that knowledge can never be full controlled or in the grasps of man. Subsequently it is corrupt for the House of Solomon to decide what knowledge they release to their population and what the withhold.
In this passage, the sailors are lost and running out of supplies. They are hoping to discover an island because the waters are relatively unknown. In this passage "not come to light" means not revealed or discovered. Again light takes on an aspect of knowledge. In this passage sailors have not yet reached Bensalem. From this outside perspective they assume that any island they discover will not have knowledge. Ironically, Bensalem is superior in knowledge. The island acts as the Tree of Knowledge for the sailors when the sailors discover that Bensalem is far complex in their knowledge.
Here the visitors are questioning how a country that is so unknown in location is able to have such a superior access of knowledge. It seems to the visitors that there must be divine intervention for Bensalem to have so many items and knowledge without traveling. Light again is used as knowledge and is compared with divine intervention. In other words, to have knowledge the country must have God. Thus religion and God are once again compared even though they are usually at odds with each other.
Salomon's House is a university of sorts. Lanthorn means light, so this society is the light of the kingdom. This makes sense because Salomon's House teaches knowledge, and knowledge is represented by light. In the story of Salomon, God gave Salomon his wisdom. The pupils of the House of Salomon in turn decide what wisdom to share with the Bensalemites. Although this society proclaims good, because it sheds light on God, These so called wise-men are in complete control of knowledge. This seems that although the country believes that science and God are intertwined, perhaps they are being misled.
"We have also perspective houses, where we make demonstrations of all lights and radiations and of all colors; and out of things uncolored and transparent we can represent unto you all several colors, not in rainbows, as it is in gems and prisms, but of themselves single. We represent also all multiplications of light, which we carry to great distance, and make so sharp as to discern small points and lines. Also all colorations of light: all delusions and deceits of the sight, in figures, magnitudes, motions, colors; all demonstrations of shadows. We find also divers means, yet unknown to you, of producing of light, originally from divers bodies. We procure means of seeing objects afar off, as in the heaven and remote places; and represent things near as afar off, and things afar off as near; making feigned distances. We have also helps for the sight far above spectacles and glasses in use; we have also glasses and means to see small and minute bodies, perfectly and distinctly; as the shapes and colors of small flies and worms, grains, and flaws in gems which cannot otherwise be seen, observations in urine and blood not otherwise to be seen. We make artificial rainbows, halos, and circles about light. We represent also all manner of reflections, refractions, and multiplications of visual beams of objects."
The opening words of this quotation already allude to the manipulation that takes place in Bensalem by labeling the houses 'perspective houses.' The choice of the word perspective implies a particular point of view or perception that is most likely biased and wholly influenced by those that work in the 'perspective houses.'
The fact that those in the perspective houses are making 'demonstrations of all lights and radiations of all colors' indicates that they clearly have the ability to reveal all the aspects of the knowledge they have accumulated, whether they are bright, dull, dark, or cheerful. The perspective house also claims to be able to 'create several colors' out of things 'uncolored and transparent,' undoubtedly suggesting that they would willingly construct miracles out of nothing in order to satisfy their needs.
Here, the Father of Salomon suggests that they are not hesitant to allow their creation of light, or creation of knowledge, to affect all parts of Bensalem's culture, large and small; the light they create can 'carry a great distance' and 'discern small points.' The 'delusions and deceits' are an obvious allusion to the House of Salomon's many false miracles and revelations used on the people of Bensalem to regulate what knowledge they receive.
This section of the quotation incorporates the people of Bensalem directly as a way of producing knowledge from among themselves. However, the fact that these methods are unknown to some and that they are from the 'divers bodies,' suggests that they are devious and corrupt.
When the Father of Salomon points out that they see 'objects afar off, as in the heaven' and 'represent things afar off as near,' it clearly illustrates the House of Salomon's efforts to bring religion (from the heavens) to their people. Likewise, they exclude science, something 'near' on earth, from these religious revelations and make them seem 'afar off.'
This passage foreshadows the Father's comment that the House of Salomon possesses much more knowledge, 'sight far above spectacles and glasses in use,' than they disclose to the population. They feel qualified to label things 'flaws in gems' and take on the huge responsibility of deciding what is worthy of revelation, because these things might 'not otherwise be seen,' or understood by the population. However, this assumption that the people of Bensalem are not capable of grasping knowledge on their own is invalid, because they have never been given the chance to attempt it.
These ending words of the quotation about making 'artificial…light' are justifiable evidence of the House of Salomon constructing miracles to influence their population. However, the statement that they represent all 'manner of reflections, refractions, multiplications' is untrue. The House of Salomon does reflect knowledge a certain way, does refract and distribute it a certain way, and does multiply it a certain way. Yet, this certain way is absolutely not all-encompassing and is only formatted to serve their purposes.

"But ere he came near, the pillar and cross of light brake up…there were found in it a Book and a Letter…The Book contained all the canonical books of the Old and New Testament."
"And it came to pass that the next day about evening we saw within a kenning before us, toward the north, as it were thick clouds, which did put us in some hope of land, knowing how that part of the South Sea was utterly unknown, and might have islands or continents that hitherto were not come to light."
"But then, that they should have knowledge of the languages, books, affairs, of those that lie such a distance from them, it was a thing we could not tell what to make of; for that it seemed to us a condition and propriety of divine powers and beings, to be hidden and unseen to others, and yet to have others open, and as in a light to them."
"Salomon's House; the noblest foundation (as we think) that ever was upon the earth; and the lanthorn of this kingdom. It is dedicated to the study of the Works and Creatures of God."
The following quotation is presented to the narrator by the visiting Father of Salomon when he is describing the House of Salomon's Preparations and Instruments:
"…where we make demonstrations of all lights and radiations and of all colors; and out of things uncolored and transparent we can represent unto you all several colors, not in rainbows, as it is in gems and prisms, but of themselves single…"
"…We represent also all multiplications of light, which we carry to great distance, and make so sharp as to discern small points and lines. Also all colorations of light: all delusions and deceits of the sight, in figures, magnitudes, motions, colors; all demonstrations of shadows…"
"…We find also divers means, yet unknown to you, of producing of light, originally from divers bodies…"
"…We procure means of seeing objects afar off, as in the heaven and remote places; and represent things near as afar off, and things afar off as near; making feigned distances…"
"…We have also helps for the sight far above spectacles and glasses in use; we have also glasses and means to see small and minute bodies, perfectly and distinctly; as the shapes and colors of small flies and worms, grains, and flaws in gems which cannot otherwise be seen, observations in urine and blood not otherwise to be seen…"
"…We make artificial rainbows, halos, and circles about light. We represent also all manner of reflections, refractions, and multiplications of visual beams of objects…" Light

House of Salomon and Feast of Family

In "The New Atlantis," Solamona is described as a 'divine instrument, though a mortal man… esteem him as lawgiver of our nation, large heart, inscrutable for good.
In The Bible, King Solomon asks God for a "discerning heart to govern and the ability to distinguish between right and wrong." God is pleased with this request and in response, bestows this gift of wisdom so "there will never have been anyone like you [Solomon], nor will there ever be. Moreover, I will give you what you have not asked for -- both riches and honour -- so that in your lifetime you will have no equal among kings."
King Solomon was the only person upon which God bestowed this gift of wisdom (a quality which cannot be replicated) , which suggests that King Solamona and the Bensalemites have a different conception of wisdom.
King Solomon was the last ruler of the United Monarchy/ Kingdom of Israel before it collapsed, splitting into North (Israel) and South (Judah)
Is there significance to the biblical version? What does this say about Bensalem following the reign of King Solamona and also the future of the Bensalemites? Are they a united people or is there a division (House of Salomon's control over the multitude…) Solamona vs. Solomon

Solamona's reign was the most prosperous in the island's history. Bensalem was independent, self sufficient, receiving no foreign aid.
Governor claims that unlike the Chinese, Solamona's laws pertaining to the entrance of foreigners have not made the Bensalemites a fearful and ignorant people…is this true?

• Contradicts the meaning of Renfusa (significant city in Bensalem): sheep-like
  Always attempting to prove the superiority of Bensalem over other nations. Does this expose an ignorance of the outside world?
  Continuing after Solamona's reign, the Bensalemites have maintained a fear of mixing of cultures (isolationist policies.) With advancement, their society mixes nature in an effort to make a greater form (plants, animals)
  
  
  
  • Mixing nature: what is religion's true place and purpose in their culture if there is such a lack of reverence for nature? Does not conform with Christian beliefs Solamona's Reign (Isolation)
    
    "…the noblest foundation (as we think) that ever was upon the earth; and the lanthorn (light) of this kingdom…dedicated to the study of the works and creatures of God"…"whereby God might have the more glory in the workmanship of them, and men the more fruit in the use of them"
    Bensalemites consistently refer to God as a means for their personal benefit and the further advancement of their nation – this is different from the Christian relationship with God
    Governor: "As I take it to be denominate (named for) of the King of the Hebrews, which is famous with you, and no stranger to us."
    
    
    
    • Wording implies the Bensalemites feel they have a closer relationship with God
      Members of the Society of Salomon create the appearance that the purpose of their activities is under the guidance of God
      Political implications
      
      
      
      • The multitude needs something that the minority controls
        Bacon asserts a specific kind of wisdom - the minority's wisdom to formulate such a facade to maintain order and peace within society The House of Salomon
        God's grace to those of our order – to know thy works of creation and the secrets of them; "to discern between divine miracles, works of nature, works of art and impostures and illusions of all sorts." This "wise" man then claims that this pillar of light, "thy Finger", is in fact a miracle.
        
        The wisdom given to King Solomon was directly related to moral judgment (discerning right from wrong).
        The New Atlantis (Pillar of Light – Miracle): "…in one of the boats, one of the wise men of the Society of Salomon's House…contemplated this pillar and cross" and then prayed to God:
        Wisdom presented in The New Atlantis does not imply discernment of moral dilemmas, rather the knowledge required to distinguish miracles from natural events. Wisdom
        
        In Greek mythology, Eros is the God of love, sexual desire, and fertility
        Mythology vs. Christianity Eros
        
        Putti: plump little naked boys with wings that are often seen in Renaissance, Mannerist, Baroque and Rococo art.
        Typically, depicts an angel or cherub in a religious scene, but he may also come in the form of Cupid.
        A putto's presence symbolizes love, whether Divine or of a more earthly nature. Art History
        
        Eros: The life instinct postulated by Freudian psychology, standing in opposition to Thanatos, the death instinct.
        The Einstein-Freud Correspondence 1931-1932
        The topic of War Freud
        
        Bensalem: Pure? Chaste?
        
        
        
        • The pools represent the Bensalemite's knowledge and love of the physical and sexual
          Biblical connection: "to know" which references intimate relations
          The pools contradict notions of shame and guilt
          
          
          
          • In the Bible, Adam and Eve are ashamed of their nakedness
            In "The New Atlantis" nudity is not a source of shame
            This practice emphasizes perfection of the body (physical defects being a justified reason to refuse marriage)
            
            
            
            • Contradicts sacred element of a Christian marriage (bond between two souls) Pools of Adam and Eve
              
              "A most natural, pious, and reverend custom…showing a nation to be compounded of all goodness"
              
              
              
              • "showing" – implies superficial demonstration, a mask or façade
                Tirsan's Blessing: "Thy Father say it, the man by whom thou hast breath of life speak the word; the blessing of the everlasting Father, the Prince of Peace, and the Holy Dove be upon thee and make the days for thy pilgrimage good and many."
                
                
                
                • Depending on your interpretation, this reference could indicate either an emphasis on the Tirsan as life-giver and father (emphasizing science and nature) or a reference to God as the breath of life (emphasizing religion).
                  Religion is in no way the foundation of this event; while there are references to God and other important figures such as Abraham, Adam and Noah in prayers or hymns, religion plays a superficial role.
                  This Feast emphasizes the relationship between the government and people of Bensalem.
                  Also celebrates nature, reproduction, and fertility. The Feast of the Family
                  
                  What is the purpose of government?
                  
                  
                  
                  • To instill morality vs. questions of security
                    Government and marriage:
                    
                    
                    
                    • Bacon: raises issues concerning familial and erotic life
                      What is the shape of the future family as a result of what is emphasized in Bensalem (the continuation of scientific progress)?
                      What would happen in our society if the government decided to no longer certify (recognize) marriage? Influences
                      
                      The City of the Sun

Nazism developed several theories concerning races. They claimed to scientifically measure a strict hierarchy among "human races"; at the top was the "Nordic race", then lesser races. At the bottom of this hierarchy were "parasitic" races, or "Untermenschen" ("sub-humans"), which were perceived to be dangerous to society. Lowest of all in the Nazi racial policy were Africans, Gypsies and Jews. The latters were considered to be "Lebensunwertes Leben" ("Life unworthy of life") and were subjected as second-class citizens, expelled from Nazi Germany before being interned in concentration camps, then exterminated during the Holocaust (see Raul Hilberg's description of the various phases of the Holocaust). R. Walther Darré, Reich Minister of Food and Agriculture from 1933 to 1942, popularized the expression "Blut und Boden" ("Blood and Soil"), one of the many terms of the Nazi glossary ideologically used to enforce popular racism in the German population.

Propaganda and implementation of racial theories

Jackson is a city in Butts County, Georgia, United States. The population was 3,934 at the 2000 census. The city is the county seat of Butts County. The center of population of Georgia is located in Jackson.[1].

Demographics
Jackson is the home of WJGA-FM 92.1, broadcaster of Jackson High School Red Devil sports.

Roman Ribchester
A report on Roman remains at Ribchester was published in Roman Britain in 1914 (Haverfield, 1915):
"In the spring of 1913 a small school-building was pulled down at Ribchester, and the Manchester Classical Association was able to resume its examination of the Principia (praetorium) of the Roman fort, above a part of which this building had stood. The work was carried out by Prof. W. B. Anderson, of Manchester University, and Mr. D. Atkinson, Research Fellow of Reading College, and, though limited in extent, was very successful.
"The first discovery of the Principia is due to Miss Greenall, who about 1905 was building a house close to the school and took care that certain remains found by her builders should be duly noted: excavations in 1906-7, however, left the size and extent of these remains somewhat uncertain and resulted in what we now know to be an incorrect plan. The work done last spring (1913) makes it plain (see illustration) that the Principia fronted — in normal fashion — the main street of the fort (gravel laid on cobbles) running from the north to the south gate. But, abnormally, the frontage was formed by a verandah or colonnade: the only parallel which I can quote is from Caersws, where excavations in 1909 revealed a similar verandah in front of the Principia. Next to the verandah stood the usual Outer Court with a colonnade round it and two wells in it (one is the usual provision): the colonnade seemed to have been twice rebuilt. Beyond that are fainter traces of the Inner Court which, however, lies mostly underneath a churchyard: the only fairly clear feature is a room (A on plan) which seems to have stood on the right side of the Inner Court, as at Chesters and Ambleside. Behind this, probably, stood the usual five office rooms. If we carry the Principia about twenty feet further back, which would be a full allowance for these rooms with their walling, the end of the whole structure will line with the ends of the granaries found some years ago. This, or something very like it, is what we should naturally expect. We then obtain a structure measuring 81 × 112 feet, the latter dimension including a verandah 8 feet wide. This again seems a reasonable result. Ribchester was a large fort, about 6 acres, garrisoned by cavalry; in a similar fort at Chesters, on Hadrian's Wall, the Principia measured 85 × 125 feet: in the 'North Camp' at Camelon, another fort of much the same size (nearly 6 acres), they measured 92 × 120 feet."
The most famous artifact discoverd in Ribchester, and dating from the Roman period, is the elaborate cavalry helmet found in Church Street in the 1700's and now held in the British Museum as the gift of Charles Towneley.

Post-Roman Ribchester
The Ribchester stretch of the River Ribble.
A window of Ribchester Primary School.
St. Wilfrid's Parish Church.
St. Wilfrids' tower.
Homes on the western side of Church Street.
The White Bull, patronised by the members of Time Team during their 1993 visit to the village.
Ribchester Field Day parade moves down Water Street.
The Palm Sunday parade moving from outside the White Bull Pub to Saint Wilfrid's Church.

Susan Hendricks is an anchor with CNN and CNN Headline News based in CNN's world headquarters in Atlanta. Hendricks also appears occasionally on CNN Pipeline, CNN.com's on-demand broadband news service.
Hendricks decided to pursue a career in television journalism after hearing Walter Cronkite speak in one of her journalism courses at Arizona State University. She started her news career in Los Angeles at Comcast cable then headed to KESQ in Palm Springs where she was a field reporter. It was at KESQ that Susan was able to meet the source of her inspiration, and interviewed Walter Cronkite for a piece on KESQ.
After two years in the field she joined the NBC affiliate KMIR where she anchored a two-hour morning show.
After a few years with KMIR, Susan headed to Atlanta and joined CNN Headline News where she anchored the weekend and primetime news shows as well. She covered breaking stories. Susan also acted as an entertainment correspondent. While at CNN, Susan also anchored a CNN interactive news site on CNN.com.
Susan came to Los Angeles from Atlanta to help launch DIRECTV Hendricks returned to Headline News in September 2005.
Hendricks started her journalism career at Comcast Cable in Los Angeles.
Hendricks earned a bachelor's degree in mass communications from Arizona State University.
More:

Biography
Sugiyama is also known as a historical revisionist on Japanese history. Especially on Nanking Massacre and Comfort Women problem, Sugiyama completely denies guilt of Japanese Empire. He is one of the approval person of "The Facts" advertisement on Washington Post. Some Dragon Quest fans out of Japan said they have been disappointed by his political stance.

As a Japanese nationalist

Dragon Quest (1986)
Dragon Quest II: Akuryo no Kamigami (1987)
Dragon Quest III: Soshite Densetsu he (1988)
JESUS: Kyoufu no Bio Monster (1988)
Dragon Quest IV: Michibikareshi Monotachi (1990)
Akagawa Jirouno Yuurei Ressha (1991)(with Yasuhiro Taguchi)
E.V.O.: Search for Eden (1992)
Hanjyuku Hero: Aah Sekai yo Hanjuku Nare (1992)
Divertimento ~ Hanjuku Hero (1993)
Dragon Quest V: Tenku no Hanayome (1992)
Syvalion (1992)
Tetris 2 (1993)
Torneko no Daibouken: Fushigi no Dungeon (1993)
Itadaki Street 2: Neon Sign ha Bara Iro ni (1994)
The Monopoly Game 2(JP) (1995)
Dragon Quest VI: Maboroshi no Daichi (1995)
Dragon Quest Monsters (1998)
Torneko no Daibouken 2 (1999)
Dragon Quest Monsters 1 & 2 (2000)
Dragon Quest VII: Eden no Senshitachi (2000)
Torneko no Daibouken 3: The Last Hope (2000)
Dragon Quest Monsters 2 (2001)
Dragon Quest Monsters: Slime Morimori (2003)
Dragon Quest Monsters: Caravan Hearts (2003)
Itadaki Street Special (2004)
Dragon Quest VIII: Sora to Umi to Daichi to Norowareshi Himegimi (2004) (also conductor)
Dragon Quest Swords: The Masked Queen and the Tower of Mirrors (2006)
Dragon Quest IX [1] Other works
Sugiyama is a self-admitted "game freak," who still counts game collecting among his hobbies. In fact, his first contact with Enix was a fan letter he wrote them regarding a PC shogi game in the early '80s. After Enix's staff overcame the shock of receiving a handwritten postcard from a celebrity of Sugiyama's stature, they were so impressed by his depth of knowledge and appreciation of games that they decided to ask Sugiyama to write the music for Dragon Quest.

WOBC can refer to:
WOBC-FM, an FM radio station licensed to Oberlin, Ohio
WOBC-CA, a low-power simulcastor of WXSP-CA licensed to Battle Creek, Michigan

The NATO phonetic alphabet, more formally the international radiotelephony spelling alphabet, is the most widely used spelling alphabet. Though often called "phonetic alphabets", spelling alphabets have no connection to phonetic transcription systems like the International Phonetic Alphabet. Instead, the NATO alphabet assigns code words to the letters of the English alphabet acrophonically so that critical combinations of letters (and numbers) can be pronounced and understood by those who transmit and receive voice messages by radio or telephone regardless of their native language, especially when the safety of navigation or persons is essential. The paramount reason is to ensure intelligibility of voice signals over radio links. It is used by many national and international organizations, including the International Civil Aviation Organization (ICAO), the International Telecommunication Union (ITU), the International Maritime Organization (IMO), the North Atlantic Treaty Organisation (NATO), the Federal Aviation Administration (FAA), and the American National Standards Institute (ANSI). It is a subset of the much older International Code of Signals (INTERCO), which originally included visual signals by flags or flashing light, sound signals by whistle, siren, foghorn, or bell, as well as one, two, or three letter codes for many phrases. However, ATP-1 is marked NATO Confidential (or the lower NATO Restricted) so it is not publicly available. Nevertheless, a NATO unclassified version of the document is provided to foreign, even hostile, militaries, even though they are not allowed to make it publicly available.

Alphabet and pronunciation
The first internationally recognized alphabet was adopted by the ITU in 1927. The experience gained with that alphabet resulted in several changes being made in 1932 by the ITU. The resulting alphabet was adopted by the International Commission for Air Navigation, the predecessor of the ICAO, and was used in civil aviation until World War II. It continued to be used by the IMO until 1965:
Amsterdam Baltimore Casablanca Denmark Edison Florida Gallipoli Havana Italia Jerusalem Kilogramme Liverpool Madagascar New_York Oslo Paris Quebec Roma Santiago Tripoli Upsala Valencia Washington Xanthippe Yokohama Zurich
During World War II (specifically in 1941), the requirements of joint Allied operations led to the development of the Joint Army/Navy Phonetic Alphabet:
Able Baker Charlie Dog Easy Fox George How Item Jig King Love Mike Nan Oboe Peter Queen Roger Sugar Tare Uncle Victor William X-ray Yoke Zebra
Several RAF phonetic alphabets were also used. After the war, with many aircraft and ground personnel drawn from the allied armed forces, "Able Baker" continued to be used in civil aviation. But many sounds were unique to English, so an alternative "Ana Brazil" alphabet was used in Latin America. But the International Air Transport Association (IATA), recognizing the need for a single universal alphabet, presented a draft alphabet to the ICAO in 1947 which had sounds common to English, French, and Spanish. After further study and modification by each approving body, the revised alphabet was implemented November 1, 1951:
Alfa Bravo Coca Delta Echo Foxtrot Golf Hotel India Juliett Kilo Lima Metro Nectar Oscar Papa Quebec Romeo Sierra Tango Union Victor Whisky Extra Yankee Zulu
Immediately, problems were found with this list—some users felt they were so severe that they reverted to the old "Able Baker" alphabet. To identify the deficiencies of the new alphabet, testing was conducted among speakers from 31 nations, principally by the governments of the United Kingdom and the United States. Confusion among words like Delta, Nectar, Victor, and Extra, or omission of other words under poor receiving conditions were the main problems. After much study, only five words representing the letters C, M, N, U, and X were replaced. The final version given in the table above was implemented by the ICAO on March 1, 1956, Because the ITU governs all international radio communications, it was also adopted by all radio operators, whether military, civilian, or amateur (ARRL). It was finally adopted by the IMO in 1965. In 1947 the ITU adopted the compound number words (Nadazero Unaone, etc.), later adopted by the IMO in 1965.

History
The alphabet is used to spell out parts of a message or call sign that are critical or otherwise hard to recognize during voice communication. For instance the message "proceed to map grid DH98" could be transmitted as "proceed to map grid Delta-Hotel-Niner-Eight" and a C-130 Hercules plane directly ahead might be described as a "Charlie One Three Zero in your twelve o'clock". Several letter codes and abbreviations using the phonetic alphabet have become well-known, such as Bravo Zulu (letter code BZ) for "well done", Checkpoint Charlie (Checkpoint C) in Berlin, and Zulu for Greenwich Mean Time or Coordinated Universal Time. In SWAT units, Tango is used for terrorists, Sierra for a Sniper etc.
In addition to the traditional military usage, civilian industry uses the alphabet to combat similar problems in the transmission of messages over telephone systems. For example, it is often used in the retail industry where customer or site details are spoken over the telephone (in order to authorize a credit agreement or confirming stock codes), although adhoc coding is often used in that instance. It has found heavy usage in the information technology industry to accurately and quickly communicate serial/reference codes (which can be and are frequently extremely long) or other specialised information by voice.
Most of the words are recognizable by native English speakers because English must be used upon request for communication between an aircraft and a control tower whenever two nations are involved, regardless of their native languages. English is not required domestically, thus if both parties to a radio conversation are from the same country, then another phonetic alphabet of that nation's choice may be used.
In most versions of the alphabet, the non-English spellings Alfa and Juliett are found. Alfa is spelled with an f as it is in most European languages. The English and French spelling alpha would not be properly pronounced by speakers of other languages—native speakers of those languages may pronounce ph as if it were a p, ignoring the h. Juliett is spelled with a tt for the benefit of native French speakers because they will treat a single t as silent—the English word Juliet is Juliette in French, but the ICAO did not adopt the final e because it might be misunderstood by native Spanish speakers as indicative of a final syllable teh. In English versions of the alphabet, like that from ANSI, one or both may revert to their standard English spelling.

Additions in German, Danish and Norwegian
The letter "Delta" is replaced by "Dixie" at airports that have a majority of Delta Air Lines flights, such as Hartsfield-Jackson Atlanta International Airport.
"Foxtrot" is commonly abbreviated to "Fox" at North American airports.
For Japanese speakers, "Bravo" is difficult to pronounce so in Japan, "Baker" is frequently used instead.
Amateur radio and Citizens' band radio operators will occasionally use "Kilowatt" in lieu of simply "Kilo", and "Radio" instead of Romeo.
In the Philippines, the word "Hawk" is sometimes used for the letter H, rather than "Hotel".
In Indonesia, the word "Lima" for letter L is seldom used since the word "lima" means number five (5) in Indonesian. Instead, "London" is most often used for letter L.
In Brazil, the word "Xingu" replaces X-ray for the letter X. Xingu is a river of the Amazon River system.
Many unofficial phonetic alphabets are in use that are not based on a standard, but are based on words the transmitter can easily remember. Often, such ad-hoc phonetic alphabets are based on (mostly) men's names, such as Alan Bobby Charlie David Edward Frederick George Howard Isaac James Kevin Larry Michael Nicholas Oscar Peter Quincy Robert Stephen Trevor Ulysses Vincent William Xavier Yaakov Zebedee, or on a mixture of names and other easily recognizable (and locally understandable) proper nouns, such as U.S. states, local cities and towns, etc. One documented example of this is the LAPD phonetic alphabet.

Variants
In addition to the alphabets referred to above, numerous other phonetic alphabets have been used in the past.

World War I western front trench slang: Ack Beer Charlie Don Edward Freddie Gee Harry Ink Johnnie King London Emma Nuts Oranges Pip Queen Robert Esses Toc Uncle Vic William X-ray Yorker Zebra This appears to be the origin of the RAF slang phrases such as ack emma for morning, pip emma for afternoon and ack-ack for anti-aircraft. Ack Emma was also used for 'Air Mechanic' in the Royal Flying Corps (1914-18). An oft-quoted origin regarding the term "Ack Ack" is that it comes from the German 'acht-acht' (for "88",) but since the phrase originated in WWI when the Germans employed mainly 75mm anti-aircraft guns (as opposed to the 88 mm guns of WWII,) it would seem to be nothing more than an attractive myth.
British Royal Navy during World War I: Apples Butter Charlie Duff Edward Freddy George Harry Ink Johnnie King London Monkey Nuts Orange Pudding Queenie Robert Sugar Tommy Uncle Vinegar Willie Xerxes Yellow Zebra Older phonetic alphabets
This section has been tagged since May 2007.
In European history, Checkpoint Charlie became an icon of the Cold War. It was a crossing point between East and West Berlin while the city was divided by the Berlin Wall (1961–1989). There were Checkpoints Alpha and Bravo in other parts of Germany, named after the phonetic alphabet for "A", "B", and "C" respectively.
During the Vietnam War, Viet Cong guerrillas and the group itself were referred to as VC, or Victor Charlie; the name "Charlie" has thus become synonymous with this force.
The phonetic alphabet is frequently used in popular culture to evoke a military environment or situation. For example, in the movie Meet the Parents, Robert de Niro plays a former CIA operative who repeatedly utters phrases using the phonetic alphabet.
Other notable examples of usage include the UK television series Juliet Bravo which wasn't the character's name but her callsign, and Robert Ludlum's novel The Bourne Identity which repeatedly uses the system - the phrase Cain is for Charlie and Delta is for Cain is repeated, always italicised, to symbolise the messages relayed to the main character during the Vietnam War.
Slang uses include euphemisms for swear words, such as Whiskey Tango Foxtrot ("What The Fuck?").
Similarly, the Bloodhound Gang's song 'Foxtrot Uniform Charlie Kilo' spells out the word fuck in the phonetic alphabet.

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