A16.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.
Inglish Site.16.
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TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
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In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
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Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
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This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
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Index.
65.Historical linguistics.
66.Exoskeleton.
67.Synagogue.
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65.Historical linguistics.
Historical linguistics, also called diachronic linguistics, is the scientific study of language change over time. Principal concerns of historical linguistics include:
1.to describe and account for observed changes in particular languages.
2.to reconstruct the pre-history of languages and to determine their relatedness, grouping them into language families. (comparative linguistics)
3.to develop general theories about how and why language changes.
4.to describe the history of speech communities.
5.to study the history of words, i.e. etymology.
Modern historical linguistics dates from the late 18th century. It grew out of the earlier discipline of philology, the study of ancient texts and documents dating back to antiquity.
At first, historical linguistics was comparative linguistics. Scholars were concerned chiefly with establishing language families and reconstructing prehistoric proto-languages, using the comparative method and internal reconstruction. The focus was initially on the well-known Indo-European languages, many of which had long written histories; the scholars also studied the Uralic languages, another European language family for which less early written material exists. Since then, there has been significant comparative linguistic work expanding outside of European languages as well, such as on the Austronesian languages and various families of Native American languages, among many others. Comparative linguistics is now, however, only a part of a more broadly conceived discipline of historical linguistics. For the Indo-European languages, comparative study is now a highly specialised field. Most research is being carried out on the subsequent development of these languages, in particular, the development of the modern standard varieties.
Some scholars have undertaken studies attempting to establish super-families, linking, for example, Indo-European, Uralic, and other families into Nostratic. These attempts have not been accepted widely. The information necessary to establish relatedness becomes less available as the time depth is increased. The time-depth of linguistic methods is limited due to chance word resemblances and variations between language groups, but a limit of around 10,000 years is often assumed. The dating of the various proto-languages is also difficult; several methods are available for dating, but only approximate results can be obtained.
Initially, all modern linguistics was historical in orientation. Even the study of modern dialects involved looking at their origins. Ferdinand de Saussure's distinction between synchronic and diachronic linguistics is fundamental to the present day organization of the discipline. Primacy is accorded to synchronic linguistics, and diachronic linguistics is defined as the study of successive synchronic stages. Saussure's clear demarcation, however, has had both defenders and critics.
In linguistics, a synchronic analysis is one that views linguistic phenomena only at a given time, usually the present, though a synchronic analysis of a historical language form is also possible. This may be distinguished from diachronic, which regards a phenomenon in terms of developments through time. Diachronic analysis is the main concern of historical linguistics; however most other branches of linguistics are concerned with some form of synchronic analysis.
In practice, a purely synchronic linguistics is not possible for any period before the invention of the gramophone, as written records always lag behind speech in reflecting linguistic developments. Written records are difficult to date accurately before the development of the modern title page. Often dating must rely on contextual historical evidence such as inscriptions, or, modern technology such as carbon dating can be used to ascertain dates of varying accuracy. Also, the work of sociolinguists on linguistic variation has shown synchronic states are not uniform: the speech habits of older and younger speakers differ in ways that point to language change. Synchronic variation is linguistic change in progress.
Synchronic and diachronic approaches can reach quite different conclusions. For example, a Germanic strong verb like English sing - sang - sung is irregular when viewed synchronically: the native speaker's brain processes these as learned forms, whereas the derived forms of regular verbs are processed quite differently, by the application of productive rules (for example, adding -ed to the basic form of a verb as in walk - walked). This is an insight of psycholinguistics, relevant also for language didactics, both of which are synchronic disciplines. However a diachronic analysis will show that the strong verb is the remnant of a fully regular system of internal vowel changes; historical linguistics seldom uses the category "irregular verb".
The comparative method is one of the principal tools of research in diachronic linguistics. Less-standard techniques, such as mass lexical comparison, are used by some linguists to overcome the limitations of the comparative method, but most linguists regard them as unreliable.
The findings of historical linguistics are often used as a basis for hypotheses about the groupings and movements of peoples, particularly in the prehistoric period. In practice, however, it is often unclear how to integrate the linguistic evidence with the archaeological or genetic evidence. For example, there are numerous theories concerning the homeland and early movements of the Proto-Indo-Europeans, each with its own interpretation of the archaeological record.
Comparative linguistics.
Comparative linguistics (originally comparative philology) is a branch of historical linguistics that is concerned with comparing languages in order to establish their historical relatedness. Languages may be related by convergence through borrowing or by genetic descent, thus languages can change and are also able to cross-relate.
Genetic relatedness implies a common origin or proto-language. Comparative linguistics has the goal of constructing language families, reconstructing proto-languages, and specifying the changes that have resulted in the documented languages. To maintain a clear distinction between attested language and reconstructed forms, comparative linguists prefix an asterisk to any form that is not found in surviving texts.
Etymology.
Etymology is the study of the history of words?when they entered a language, from what source, and how their form and meaning have changed over time. A word may enter a language as a loanword (i.e., as a word from one language adopted by speakers of another language), through derivational morphology by combining pre-existing elements in the language, by a hybrid of these two processes called phono-semantic matching, or in several other minor ways.
In languages with a long and detailed history, etymology makes use of philology, the study of how words change from culture to culture over time. Etymologists also apply the methods of comparative linguistics to reconstruct information about languages that are too old for any direct information (such as writing) to be known. By analyzing related languages with a technique known as the comparative method, linguists can make inferences, about their shared parent language and its vocabulary. In this way, word roots that can be traced all the way back to the origin of, for instance, the Indo-European language family have been found. Although originating in the philological tradition, much current etymological research is done in language families for which little or no early documentation is available, such as Uralic and Austronesian.
Dialectology.
Dialectology is the scientific study of linguistic dialect, the varieties of a language that are characteristic of particular groups, based primarily on geographic distribution and their associated features. This is in contrast to variations based on social factors, which are studied in sociolinguistics, or variations based on time, which are studied in historical linguistics. Dialectology treats such topics as divergence of two local dialects from a common ancestor and synchronic variation.
Dialectologists are concerned with grammatical features that correspond to regional areas. Thus, they are usually dealing with populations living in specific locales for generations without moving, but also with immigrant groups bringing their languages to new settlements.
Phonology.
Phonology is a sub-field of linguistics which studies the sound system of a specific language or set of languages. Whereas phonetics is about the physical production and perception of the sounds of speech, phonology describes the way sounds function within a given language or across languages.
An important part of phonology is studying which sounds are distinctive units within a language. For example, the "p" in "pin" is aspirated while the "p" in "spin" is not. In English these two sounds are used in complementary distribution and are therefore not used to differentiate words and so are considered allophones of the same phoneme. In some other languages, for example Thai and Quechua, this same difference of aspiration or non-aspiration does differentiate words and these two sounds (or phones) are therefore considered phonemes.
In addition to the minimal meaningful sounds (the phonemes), phonology studies how sounds alternate, such as the /p/ in English, and topics such as syllable structure, stress, accent, and intonation.
The principles of phonological theory have also been applied to the analysis of sign languages, although the phonological units do not consist of sounds. The principles of phonological analysis can be applied independently of modality because they are designed to serve as general analytical tools, not language-specific ones.
Morphology.
Morphology is the study of the formal means of expression in a language; in the context of historical linguistics, how the formal means of expression change over time; for instance, languages with complex inflectional systems tend to be subject to a simplification process. This field studies the internal structure of words as a formal means of expression.
Words as units in the lexicon are the subject matter of lexicology. While words are generally accepted as being (with clitics) the smallest units of syntax, it is clear that, in most (if not all) languages, words can be related to other words by rules. The rules understood by the speaker reflect specific patterns (or regularities) in the way words are formed from smaller units and how those smaller units interact in speech. In this way, morphology is the branch of linguistics that studies patterns of word-formation within and across languages, and attempts to formulate rules that model the knowledge of the speakers of those languages, in the context of historical linguistics, how the means of expression change over time.
Syntax.
Syntax is the study of the principles and rules for constructing sentences in natural languages. The term syntax is used to refer directly to the rules and principles that govern the sentence structure of any individual language, as in "the syntax of Modern Irish". Modern researchers in syntax attempt to describe languages in terms of such rules. Many professionals in this discipline attempt to find general rules that apply to all natural languages in the context of historical linguistics, how characteristics of sentence structure in related languages changed over time.
The terms "conservative" and "innovative" are often used in historical linguistics to characterize the extent of change occurring in a particular language or dialect as compared with related varieties. In particular, a conservative variety has changed relatively less than an innovative variety. These descriptive terms carry no value judgment. A particularly conservative variety that preserves features that have long since vanished elsewhere is sometimes said to be "archaic".
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66.Exoskeleton.
An exoskeleton (from Greek ???, éx? "outer" and ????????, skeletos "skeleton") is the external skeleton that supports and protects an animal's body, in contrast to the internal skeleton (endoskeleton) of, for example, a human. In popular usage, some of the larger kinds of exoskeletons are known as "shells". Examples of exoskeleton animals include insects such as grasshoppers and cockroaches, and crustaceans such as crabs and lobsters. The shells of the various groups of shelled mollusks, including those of snails, clams, tusk shells, chitons and nautilus, are also exoskeletons.
Some animals, such as the tortoise, have both an endoskeleton and an exoskeleton.
Exoskeletons contain rigid and resistant components that fulfil a set of functional roles including protection, excretion, sensing, support, feeding and acting as a barrier against desiccation in terrestrial organisms. Exoskeletons have a role in defense from pests and predators, support, and in providing an attachment framework for musculature.
Exoskeletons contain chitin; the addition of calcium carbonate makes them harder and stronger.
Ingrowths of the arthropod exoskeleton known as apodemes serve as attachment sites for muscles. These structures are composed of chitin, and are approximately 6 times as strong and twice as stiff as vertebrate tendons. Similar to tendons, apodemes can stretch to store elastic energy for jumping, notably in locusts.
Many different species produce exoskeletons, which are composed of a range of materials. Bone, cartilage, or dentine is used in the Ostracoderm fish and turtles. Chitin forms the exoskeleton in arthropods including insects, arachnids such as spiders, crustaceans such as crabs and lobsters (see arthropod exoskeleton), and in some fungi and bacteria. Calcium carbonates constitute the shells of molluscs (see Mollusc shell), brachiopods, and some tube-building polychaete worms. Silica forms the exoskeleton in the microscopic diatoms and radiolaria. One species of mollusc, the scaly-foot gastropod, even makes use of the iron sulfides greigite and pyrite.
Some organisms, such as some foraminifera, agglutinate exoskeletons by sticking grains of sand and shell to their exterior. Contrary to a common misconception, echinoderms do not possess an exoskeleton, as their test is always contained within a layer of living tissue.
Exoskeletons have evolved independently many times; 18 lineages evolved calcified exoskeletons alone. Further, other lineages have produced tough outer coatings analogous to an exoskeleton, such as some mammals (constructed from bone in the armadillo, and hair in the pangolin) and reptiles (turtle and Ankylosaur armor are constructed of bone; crocodiles have bony scutes and horny scales).
Since exoskeletons are rigid, they present some limits to growth. Organisms with open shells can grow by adding new material to the aperture of their shell, as is the case in snails, bivalves and other molluscans. A true exoskeleton, like that found in arthropods must be shed (moulted) when it is outgrown. A new exoskeleton is produced beneath the old one. As the old one is shed, the new skeleton is soft and pliable. The animal will pump itself up to expand the new shell to maximal size, then let it harden. When the shell has set, the empty space inside the new skeleton can be filled up as the animal eats. Failure to shed the exoskeleton once outgrown can result in the animal being suffocated within its own shell, and will stop subadults from reaching maturity, thus preventing them from reproducing. This is the mechanism behind some insect pesticides, like Azadirachtin.
Exoskeletons, as hard parts of organisms, are greatly useful in assisting preservation of organisms, whose soft parts usually rot before they can be fossilized. Mineralized exoskeletons can be preserved "as is", as shell fragments, for example. The possession of an exoskeleton also permits a couple of other routes to fossilization. For instance, the tough layer can resist compaction, allowing a mold of the organism to be formed underneath the skeleton, which may later decay. Alternatively, exceptional preservation may result in chitin being mineralized, as in the Burgess Shale,[8] or transformed to the resistant polymer keratin, which can resist decay and be recovered.
However our dependence on fossilized skeletons also significantly limits our understanding of evolution. Only the parts of organisms that were already mineralized are usually preserved, such as the shells of mollusks. It helps that exoskeletons often contain "muscle scars", marks where muscles have been attached to the exoskeleton, which may allow the reconstruction of much of an organism's internal parts from its exoskeleton alone. The most significant limitation is that, although there are 30-plus phyla of living animals, two-thirds of these phyla have never been found as fossils, because most animal species are soft-bodied and decay before they can become fossilized.
Mineralized skeletons first appear in the fossil record shortly before the base of the Cambrian period, 550 million years ago. The evolution of a mineralized exoskeleton is seen by some as a possible driving force of the Cambrian explosion of animal life, resulting in a diversification of predatory and defensive tactics. However, some Precambrian (Ediacaran) organisms produced tough outer shells, while others, such as Cloudina, had a calcified exoskeleton. Some Cloudina shells even show evidence of predation, in the form of borings.
On the whole, the fossil record only contains mineralised exoskeletons, since these are by far the most durable. Since most lineages with exoskeletons are thought to have started out with a non-mineralised exoskeleton which they later mineralised, this makes it difficult to comment on the very early evolution of each lineage's exoskeleton. We do know that in a very short course of time just before the Cambrian period exoskeletons made of various materials ? silica, calcium phosphate, calcite, aragonite, and even glued-together mineral flakes ? sprang up in a range of different environments. Most lineages adopted the form of calcium carbonate which was stable in the ocean at the time they first mineralised, and did not change from this mineral morph - even when it became the less favorable.
Some Precambrian (Ediacaran) organisms produced tough but non-mineralized outer shells, while others, such as Cloudina, had a calcified exoskeleton, but mineralized skeletons did not become common until the beginning of the Cambrian period, with the rise of the "small shelly fauna". Just after the base of the Cambrian, these miniature fossils become diverse and abundant ? this abruptness may be an illusion, since the chemical conditions which preserved the small shellies appeared at the same time. Most other shell forming organisms appear during the Cambrian period, with the Bryozoans being the only calcifying phylum to appear later, in the Ordovician. The sudden appearance of shells has been linked to a change in ocean chemistry which made the calcium compounds of which the shells are constructed stable enough to be precipitated into a shell. However this is unlikely to be a sufficient cause, as the main construction cost of shells is in creating the proteins and polysaccharides required for the shell's composite structure, not in the precipitation of the mineral components. Skeletonisation also appeared at almost exactly the same time that animals started burrowing to avoid predation, and one of the earliest exoskeletons was made of glued-together mineral flakes, suggesting that skeletonisation was likewise a response to increased pressure from predators.
Ocean chemistry may also control which mineral shells are constructed of. Calcium carbonate has two forms, the stable calcite, and the metastable aragonite, which is stable within a reasonable range of chemical environments but rapidly becomes unstable outside this range. When the oceans contain a relatively high proportion of magnesium compared to calcium, aragonite is more stable, but as the magnesium concentration drops, it becomes less stable, hence harder to incorporate into an exoskeleton, as it will tend to dissolve.
With the exception of the mollusks, whose shells often comprise both forms, most lineages use just one form of the mineral. The form used appears to reflect the seawater chemistry ? thus which form was more easily precipitated ? at the time that the lineage first evolved a calcified skeleton, and does not change thereafter. However, the relative abundance of calcite- and aragonite-using lineages does not reflect subsequent seawater chemistry ? the magnesium/calcium ratio of the oceans appears to have a negligible impact on organisms' success, which is instead controlled mainly by how well they recover from mass extinctions. A recently discovered modern gastropod that lives near deep-sea hydrothermal vents illustrates the influence of both ancient and modern local chemical environments: its shell is made of aragonite, which is found in some of the earliest fossil mollusks; but it also has armor plates on the sides of its foot, and these are mineralized with the iron sulfides pyrite and greigite, which had never previously been found in any metazoan but whose ingredients are emitted in large quantities by the vents.
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67.Synagogue:Maat, or divine order.
A synagogue, also spelled synagog (from Greek ????????, transliterated synagog?, meaning "assembly"; ??? ???? beth knesset, meaning "house of assembly"; ??? ????? beth t'fila, meaning "house of prayer"; ??? shul; ?????? esnoga; ??? kahal), is a Jewish house of prayer.
Synagogues have a large hall for prayer (the main sanctuary), and may also have smaller rooms for study and sometimes a social hall and offices. Some have a separate room for Torah study, called the beth midrash (Sefaradi/sefardim) "beis midrash (Ashkenazi/Ashkenazim)???? ???? ("House of Study").
Synagogues are consecrated spaces that can be used only for the purpose of prayer; however a synagogue is not necessary for worship. Communal Jewish worship can be carried out wherever ten Jews (a minyan) assemble. Worship can also be carried out alone or with fewer than ten people assembled together. However there are certain prayers that are communal prayers and therefore can be recited only by a minyan. The synagogue does not replace the long-since destroyed Temple in Jerusalem.
Israelis use the Hebrew term beyt knesset (assembly house). Jews of Ashkenazi descent have traditionally used the Yiddish term "shul" (cognate with the German Schule, school) in everyday speech. Spanish and Portuguese Jews call the synagogue an esnoga. Persian Jews and Karaite Jews use the term Kenesa, which is derived from Aramaic, and some Arabic-speaking Jews use knis. Some Reform and Conservative Jews use the word "temple". The Greek word "Synagogue" is a good all-around term, used in English (and German and French), to cover the preceding possibilities.
Although synagogues existed a long time before the destruction of the 2nd Temple in 70 CE, communal worship in the time while the Temple still stood centered around the korbanot ("sacrificial offerings") brought by the kohanim ("priests") in the Holy Temple. The all-day Yom Kippur service, in fact, was an event in which the congregation both observed the movements of the kohen gadol ("the high priest") as he offered the day's sacrifices and prayed for his success.
During the Babylonian captivity (586?537 BCE) the Men of the Great Assembly formalized and standardized the language of the Jewish prayers. Prior to that people prayed as they saw fit, with each individual praying in his or her own way, and there were no standard prayers that were recited. Rabbi Yohanan ben Zakkai, one of the leaders at the end of the Second Temple era, promulgated the idea of creating individual houses of worship in whatever locale Jews found themselves. This contributed to the continuity of the Jewish people by maintaining a unique identity and a portable way of worship despite the destruction of the Temple, according to many historians.
Synagogues in the sense of purpose-built spaces for worship, or rooms originally constructed for some other purpose but reserved for formal, communal prayer, however, existed long before the destruction of the Second Temple. The earliest archaeological evidence for the existence of very early synagogues comes from Egypt, where stone synagogue dedication inscriptions dating from the 3rd century BCE prove that synagogues existed by that date. A synagogue dating from between 75 and 50 BCE has been uncovered at a Hasmonean-era winter palace near Jericho. More than a dozen Second Temple era synagogues have been identified by archaeologists.
Any Jew or group of Jews can build a synagogue. Synagogues have been constructed by ancient Jewish kings, by wealthy patrons, as part of a wide range of human institutions including secular educational institutions, governments, and hotels, by the entire community of Jews living in a particular place, or by sub-groups of Jews arrayed according to occupation, ethnicity (i.e. the Sephardic, Polish or Persian Jews of a town), style of religious observance (i.e., a Reform or an Orthodox synagogue), or by the followers of a particular rabbi.
There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. In fact, the influence from other local religious buildings can often be seen in synagogue arches, domes and towers.
Historically, synagogues were built in the prevailing architectural style of their time and place. Thus, the synagogue in Kaifeng, China looked very like Chinese temples of that region and era, with its outer wall and open garden in which several buildings were arranged. The styles of the earliest synagogues resembled the temples of other sects of the eastern Roman Empire. The surviving synagogues of medieval Spain are embellished with mudéjar plasterwork. The surviving medieval synagogues in Budapest and Prague are typical Gothic structures.
The emancipation of Jews in European countries not only enabled Jews to enter fields of enterprise from which they were formerly barred, but gave them the right to build synagogues without needing special permissions, synagogue architecture blossomed. Large Jewish communities wished to show not only their wealth but also their newly acquired status as citizens by constructing magnificent synagogues. These were built across Europe and in the United States in all of the historicist or revival styles then in fashion. Thus there were Neoclassical, Neo-Byzantine, Romanesque Revival, Moorish Revival, Gothic Revival, and Greek Revival. There are Egyptian Revival synagogues and even one Mayan Revival synagogue. In the 19th century and early 20th century heyday of historicist architecture, however, most historicist synagogues, even the most magnificent ones, did not attempt a pure style, or even any particular style, and are best described as eclectic.
In the post-war era, synagogue architecture abandoned historicist styles for modernism.
All synagogues contain a bimah, a table from which the Torah is read, and a desk for the prayer leader;
The Torah ark, (Hebrew: Aron Kodesh????? ????) (called the heikhal????? [temple] by Sephardim) is a cabinet in which the Torah scrolls are kept.
The ark in a synagogue is almost always positioned in such a way such that those who face it are facing towards Jerusalem. Thus, sanctuary seating plans in the Western world generally face east, while those east of Israel face west. Sanctuaries in Israel face towards Jerusalem. Occasionally synagogues face other directions for structural reasons; in such cases, some individuals might turn to face Jerusalem when standing for prayers, but the congregation as a whole does not.
The ark is reminiscent of the Ark of the Covenant which held the tablets inscribed with the Ten Commandments. This is the holiest spot in a synagogue, equivalent to the Holy of Holies. The ark is often closed with an ornate curtain, the parochet ?????, which hangs outside or inside the ark doors.
A large, raised, reader's platform called the bimah (????) by Ashkenazim and tebah by Sephardim, where the Torah scroll is placed to be read is a feature of all synagogues. In Sephardi synagogues it is also used as the prayer leader's reading desk.
Other traditional features include a continually lit lamp or lantern, usually electric in contemporary synagogues, called the ner tamid (?? ????), the "Eternal Light", used as a reminder of the western lamp of the menorah of the Temple in Jerusalem, which remained miraculously lit perpetually. Many have an elaborate chair named for the prophet Elijah which is only sat upon during the ceremony of Brit milah. Many synagogues have a large seven-branched candelabrum commemorating the full Menorah. Most contemporary synagogues also feature a lectern for the rabbi.
A synagogue may be decorated with artwork, but in the Rabbinic and Orthodox tradition, three-dimensional sculptures and depictions of the human body are not allowed as these are considered akin to idolatry.
Until the 19th century, an Ashkenazi synagogue, all seats most often faced the 'Torah Ark. In a Sephardi synagogue, seats were usually arranged around the perimeter of the sanctuary, but when the worshipers stood up to pray, everyone faced the Ark. In Ashkenazi synagogues The Torah was read on a reader's table located in the center of the room, while the leader of the prayer service, the Hazzan, stood at his own lectern or table, facing the Ark. In Sephardic synagogues, the table for reading the Torah was commonly placed at the opposite side of the room from the Torah Ark, leaving the center of the floor empty for the use of a ceremonial procession carrying the Torah between the Ark and the reading table.
Denominational differences.
New York's Reform Temple Emanu-El
Orthodox synagogues feature a partition (mechitzah) dividing the men's and women's seating areas, or a separate women's section located on a balcony.
The German Reform movement which arose in the early 19th century made many changes to the traditional look of the synagogue, keeping with its desire to simultaneously stay Jewish yet be accepted by the host culture.
The first Reform synagogue, which opened in Hamburg in 1811, introduced changes that made the synagogue look more like a church. These included: the installation of an organ to accompany the prayers (even on Shabbat, when musical instruments are proscribed by halakha, a choir to accompany the Hazzan, and vestments for the synagogue rabbi to wear.
In following decades, the central reader's table, the Bimah, was moved to the front of the Reform sanctuary?previously unheard-of[citation needed] in Orthodox synagogues. The rabbi now delivered his sermon from the front, much as the Christian ministers delivered their sermons in a church. The synagogue was renamed a "temple", to emphasize that the movement no longer looked forward to the rebuilding of the Temple in Jerusalem.
Synagogue architecture often follows styles in vogue at the place and time of construction. There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. According to tradition, the Divine Presence (Shekhinah) can be found wherever there is a minyan, a quorum, of ten. A synagogue always contains an ark, called aron ha-kodesh by Ashkenazim and hekhal by Sephardim, where the Torah scrolls are kept.
The ark may be more or less elaborate, even a cabinet not structurally integral to the building or a portable arrangement whereby a Torah is brought into a space temporarily used for worship. There must also be a table from which the Torah is read. The table, called bimah by eastern Ashkenazim, almemmar (or balemmer) by Central and Western Ashkenazim and tebah by Sephardim, where the Torah is read (and from where the services are conducted in Sephardi synagogues) can range from an elaborate platform integral to the building (many early modern synagogues of central Europe featured bimahs with pillars that rose to support the ceiling), to elaborate free-standing raised platforms, to simple tables. A ner tamid, a constantly lit light as a reminder of the constantly lit menorah of the Temple in Jerusalem. Many synagogues, mainly in Ashkenazi communities, feature a pulpit facing the congregation from which to address the assembled. All synagogues require an amud (Hebrew for "post" or "column"), a desk facing the Ark from which the Hazzan (reader, or prayer leader) leads the prayers.
A synagogue may or may not have artwork, synagogues range from simple, unadorned prayer rooms to elaborately decorated buildings in every architectural style.
The synagogue, or if it is a multi-purpose building, prayer sanctuaries within the synagogue, should face towards Jerusalem. Thus sanctuaries in the Western world generally face east, while those east of Israel face west. Sanctuaries in Israel face towards Jerusalem. But this orientation need not be exact, and occasionally synagogues face other directions for structural reasons, in which case the community may face Jerusalem when standing for prayers.
There are only a few Talmudic instructions on how synagogues could be built, namely that they had to have windows and that they had to be taller than other buildings in town, synagogue plans were generally unrestricted, and even these few rules were often disregarded (especially as Jews were often not allowed to build tall buildings). There is no set blueprint for synagogues and the architectural shapes as well as interior designs of synagogues vary greatly.
Touro Synagogue, the oldest synagogue building still standing in the United States, built in Georgian style.
Baroque style W?odawa Synagogue.
Gothic interior of 13th-century Old New Synagogue of Prague.
Historically, synagogues were built in the prevailing architectural style of their time and place. Thus, the synagogue in Kaifeng, China looked very like Chinese temples of that region and era, with its outer wall and open garden in which several buildings were arranged.
Synagogue of the Kaifeng Jewish community in China.
The styles of the earliest synagogues resembled the temples of other sects of the eastern Roman Empire. The synagogues of Morocco are embellished with the colored tilework characteristic of Moroccan architecture. The surviving medieval synagogues in Budapest, Prague and the German lands are typical Gothic structures.
For much of history, the constraints of anti-semitism and the laws of host countries restricting the building of synagogues visible from the street, or forbidding their construction altogether, meant that synagogues were often built within existing buildings, or opening form interior courtyards. In both Europe and in the Muslim world, old synagogues with elaborate interior architecture can be found hidden within nondescript buildings.
Where the building of synagogues was permitted, they were built in the prevailing architectural style of the time and place. Many European cities had elaborate Renaissance synagogues, of which a few survive. In Italy there were many synagogues in the style of the Italian Renaissance (see Leghorn; Padua; and Venice). Those in Padua and Venice possess interiors of great beauty, and are excellent examples of Renaissance work. With the coming of the Baroque era, Baroque synagogues appeared across Europe.
The emancipation of Jews in European countries and of Jews in Muslim countries colonized by European countries gave Jews the right to build large, elaborate synagogues visible from the public street. Synagogue architecture blossomed. Large Jewish communities wished to show not only their wealth but also their newly acquired status as citizens by constructing magnificent synagogues. Handsome nineteenth synagogues form the period of Jewish imagination stand in virtually every country where there were Jewish communities. Most were built in revival styles then in fashion. Thus there were Neoclassical, Neo-Byzantine, Romanesque Revival Moorish Revival, Gothic Revival, and Greek Revival. There are Egyptian Revival synagogues and even one Mayan Revival synagogue. In the nineteenth and early twentieth century heyday of historicist architecture, however, most historicist synagogues, even the most magnificent ones, did not attempt a pure style, or even any particular style, and are best described as eclectic.
Chabad Lubavitch has made a practice of designing some of its Chabad Houses and centers as replicas of or homages to the architecture of 770 Eastern Parkway.
Central Europe: Polish?Lithuanian Commonwealth.
Wolpa Synagogue, 1920, Poland
The great exceptions to the rule that synagogues are built in the prevailing style of their time and place are the wooden synagogues of the former Polish?Lithuanian Commonwealth. They were a unique Jewish artistic and architectural form. Characteristic features include the independence of the pitched roof from the design of the interior domed ceiling. Elaborately carved, painted, domed, balconied and vaulted interiors. The architectural interest of the exterior lay in the large scale of the buildings, the multiple, horizontal lines of the tiered roofs, and the carved corbels that supported them. Wooden synagogues featured a single, large hall. In contrast to contemporary churches, there was no apse. Moreover, while contemporary churches featured imposing vestibules, the entry porches of the wooden synagogues was a low annex, usually with a simple lean-to roof. In these synagogues, the emphasis was on constructing a single, large, high-domed worship space.
According to art historian Stephen S. Kayser, the wooden synagogues of Poland with their painted and carved interiors were "a truly original and organic manifestation of artistic expression?the only real Jewish folk art in history."
According to Louis Lozowick, writing in 1947, the wooden synagogues were unique because, unlike all previous synagogues, they were not built in the architectural style of their region and era, but in a newly evolved and uniquely Jewish style, making them "a truly original folk expression," whose "originality does not lie alone in the exterior architecture, it lies equally in the beautiful and intricate wood carving of the interior."
Moreover, while in many parts of the world Jews were proscribed from entering the building trades and even from practicing the decorative arts of painting and woodcarving, the wooden synagogues were actually built by Jewish craftsmen.
Art historian Ori Z. Soltes points out that the wooden synagogues, unusual for that period in being large, identifiably Jewish buildings not hidden in courtyards or behind walls, were built not only during a Jewish "intellectual golden age" but in a time and place where "the local Jewish population was equal to or even greater than the Christian population.
Egyptian Revival.
Egyptian door, Hobart Synagogue
Egyptian Revival style synagogues were popular in the early nineteenth century. Rachel Wischnitzer argues that they were part of the fashion for Egyptian style inspired by Napoleon's invasion of Europe. According to Carol Herselle Krinsky, they were meant as imitations of the Temple of Solomon and intended by architects and governments to insult Jews by portraying Judaism as a primitive faith. According to Diana Muir Appelbaum, they were expressions of Jewish identity intended to advertise Jewish origins in ancient Israel.
Moorish influence.
Interior of Santa María la Blanca
In medieval Spain (both Al-Andalus and the Christian kingdoms), a host of synagogues were built, and it was usual to commission them from Moorish and later Mudéjar architects. Very few of these medieval synagogues, built with Moorish techniques and style, are conserved. The two best known Spanish synagogues are in Toledo, one known as El Tránsito, the other as Santa María la Blanca, and both, undoubtedly very beautiful, are now preserved as national monuments. The former is a small building containing very rich decorations; the latter is especially noteworthy. It is based upon Almohad style and contains long rows of octagonal columns with curiously carved capitals, from which spring Moorish arches supporting the roof.
Moorish Revival Great Synagogue of Plze?. Another significative Mudéjar synagogue is the one at Córdoba built in 1315. As in El Tránsito, the vegetal and geometrical stucco decorations are purely Moorish, but unlike the former, the epigraphic texts are in Hebrew.
After the expulsion from Spain there was a general feeling among wealthy Sephardim that Moorish architecture was appropriate in synagogues. By the mid-19th century, the style was adopted by the Ashkenazim of Central and Eastern Europe, who associated Moorish and Mudéjar architectural forms with the golden age of Jewry in Al-Andalus. As a consequence, Moorish Revival spread around the globe as a preferred style of synagogue architecture, although Moorish architecture is by no means Jewish, either in fact or in feeling. The Alhambra has furnished inspiration for innumerable synagogues, but seldom have its graceful proportions or its delicate modeling and elaborate ornamentation been successfully copied.
Modern synagogue architecture
In the modern period, synagogues have continued to be built in every popular architectural style, including Art Nouveau, Art Deco, International style, and all contemporary styles. In the post-World War II period "a period of post-war modernism," came to the fore, "characterized by assertive architectural gestures that had the strength and integrity to stand alone, without applied artwork or Jewish iconography." A notable work of Art Nouveau, pre-World War I Hungarian synagogue architecture is Budapest's Kazinczy Street Synagogue.
The most common general plan for the interior of the synagogue is an Ark at the eastern end opposite the entrance, and with an almemar or pulpit. In older or Orthodox synagogues with separate seating, there may be benches for the men on either side, and a women's gallery reached by staircases from the outer vestibule. Variations of this simple plan abound: the vestibule became larger, and the staircases to the women's gallery were separated from the vestibule and given more importance. As the buildings became larger, rows of columns were required to support the roof, but in every case the basilican form was retained. The Ark, formerly allowed a mere niche in the wall, was developed into the main architectural feature of the interior, and was flanked with columns, covered with a canopy and richly decorated. The almemar in many cases was joined to the platform in front of the Ark, and elaborate arrangements of steps were provided.
The Ark.
The Torah Ark (usually called Aron Hakodesh or Hekhál) is the most important feature of the interior, and is generally dignified by proper decoration and raised upon a suitable platform, reached by at least three steps, but often by more. It is usually crowned by the Ten Commandments. The position of the pulpit varies; it may be placed on either side of the Ark, and is occasionally found in the center of the steps.
Other interior arrangements.
The modern synagogue, besides containing the minister's study, trustees' rooms, choir-rooms, and organ-loft, devotes much space to school purposes; generally the entire lower floor is used for class-rooms. The interior treatment of the synagogue allows great latitude in design.
For the thirty-three synagogues of India, American architect and professor of architecture Jay A. Waronker has learned that these buildings tend to follow the Sephardic traditions of the tevah (or bimah, the raised platform where the service is led and Torah read) being freestanding and roughly in the middle of the sanctuary and the ark (called the hekhal by Sephardim and the aron ha-kodesh by Ashkenazim) engaged along the wall that is closest to Jerusalem. The hekhals are essentially cabinets or armoires storing the sefer Torahs. Seating, in the form of long wooden benches, is grouped around and facing the tevah. Men sit together on the main level of the sanctuary while women sit in a dedicated zone on the same level in the smaller synagogues or upstairs in a women's gallery.
Interesting architectural and planning exceptions to this common Sephardic formula are the Cochin synagogues in Kerala of far southwestern India. Here, on the gallery level and adjacent to the space provided for women and overlooking the sanctuary below, is a second tevah. This tevah was used for holidays and unique occasions. It is therefore interesting, on more special events, the woman are closest to the point where the religious service is being led.
In Baghdadi synagogues of India, the hekhals appear to be standard-sized cabinets from the outside (the side facing the sanctuary), but when opened a very large space is revealed. They are essentially walk-in rooms with a perimeter shelf holding up to one hundred sefer Torahs.
Interior decoration.
There are but few emblems which may be used that are characteristically Jewish; the interlacing triangles, the lion of Judah, and flower and fruit forms alone are generally allowable in Orthodox synagogues. The perpetual lamp hangs in front of the Ark; the tables of the Law surmount it. The seven-branched candlestick, or menorah, may be placed at the sides. Occasionally the shofar, and even the lulav, may be utilized in the design. Hebrew inscriptions are sparingly or seldom used; stained-glass windows, at one time considered the special property of the Church, are now employed, but figured subjects are not used.
Inglish Site.16.
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TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
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Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
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This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
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Index.
65.Historical linguistics.
66.Exoskeleton.
67.Synagogue.
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65.Historical linguistics.
Historical linguistics, also called diachronic linguistics, is the scientific study of language change over time. Principal concerns of historical linguistics include:
1.to describe and account for observed changes in particular languages.
2.to reconstruct the pre-history of languages and to determine their relatedness, grouping them into language families. (comparative linguistics)
3.to develop general theories about how and why language changes.
4.to describe the history of speech communities.
5.to study the history of words, i.e. etymology.
Modern historical linguistics dates from the late 18th century. It grew out of the earlier discipline of philology, the study of ancient texts and documents dating back to antiquity.
At first, historical linguistics was comparative linguistics. Scholars were concerned chiefly with establishing language families and reconstructing prehistoric proto-languages, using the comparative method and internal reconstruction. The focus was initially on the well-known Indo-European languages, many of which had long written histories; the scholars also studied the Uralic languages, another European language family for which less early written material exists. Since then, there has been significant comparative linguistic work expanding outside of European languages as well, such as on the Austronesian languages and various families of Native American languages, among many others. Comparative linguistics is now, however, only a part of a more broadly conceived discipline of historical linguistics. For the Indo-European languages, comparative study is now a highly specialised field. Most research is being carried out on the subsequent development of these languages, in particular, the development of the modern standard varieties.
Some scholars have undertaken studies attempting to establish super-families, linking, for example, Indo-European, Uralic, and other families into Nostratic. These attempts have not been accepted widely. The information necessary to establish relatedness becomes less available as the time depth is increased. The time-depth of linguistic methods is limited due to chance word resemblances and variations between language groups, but a limit of around 10,000 years is often assumed. The dating of the various proto-languages is also difficult; several methods are available for dating, but only approximate results can be obtained.
Initially, all modern linguistics was historical in orientation. Even the study of modern dialects involved looking at their origins. Ferdinand de Saussure's distinction between synchronic and diachronic linguistics is fundamental to the present day organization of the discipline. Primacy is accorded to synchronic linguistics, and diachronic linguistics is defined as the study of successive synchronic stages. Saussure's clear demarcation, however, has had both defenders and critics.
In linguistics, a synchronic analysis is one that views linguistic phenomena only at a given time, usually the present, though a synchronic analysis of a historical language form is also possible. This may be distinguished from diachronic, which regards a phenomenon in terms of developments through time. Diachronic analysis is the main concern of historical linguistics; however most other branches of linguistics are concerned with some form of synchronic analysis.
In practice, a purely synchronic linguistics is not possible for any period before the invention of the gramophone, as written records always lag behind speech in reflecting linguistic developments. Written records are difficult to date accurately before the development of the modern title page. Often dating must rely on contextual historical evidence such as inscriptions, or, modern technology such as carbon dating can be used to ascertain dates of varying accuracy. Also, the work of sociolinguists on linguistic variation has shown synchronic states are not uniform: the speech habits of older and younger speakers differ in ways that point to language change. Synchronic variation is linguistic change in progress.
Synchronic and diachronic approaches can reach quite different conclusions. For example, a Germanic strong verb like English sing - sang - sung is irregular when viewed synchronically: the native speaker's brain processes these as learned forms, whereas the derived forms of regular verbs are processed quite differently, by the application of productive rules (for example, adding -ed to the basic form of a verb as in walk - walked). This is an insight of psycholinguistics, relevant also for language didactics, both of which are synchronic disciplines. However a diachronic analysis will show that the strong verb is the remnant of a fully regular system of internal vowel changes; historical linguistics seldom uses the category "irregular verb".
The comparative method is one of the principal tools of research in diachronic linguistics. Less-standard techniques, such as mass lexical comparison, are used by some linguists to overcome the limitations of the comparative method, but most linguists regard them as unreliable.
The findings of historical linguistics are often used as a basis for hypotheses about the groupings and movements of peoples, particularly in the prehistoric period. In practice, however, it is often unclear how to integrate the linguistic evidence with the archaeological or genetic evidence. For example, there are numerous theories concerning the homeland and early movements of the Proto-Indo-Europeans, each with its own interpretation of the archaeological record.
Comparative linguistics.
Comparative linguistics (originally comparative philology) is a branch of historical linguistics that is concerned with comparing languages in order to establish their historical relatedness. Languages may be related by convergence through borrowing or by genetic descent, thus languages can change and are also able to cross-relate.
Genetic relatedness implies a common origin or proto-language. Comparative linguistics has the goal of constructing language families, reconstructing proto-languages, and specifying the changes that have resulted in the documented languages. To maintain a clear distinction between attested language and reconstructed forms, comparative linguists prefix an asterisk to any form that is not found in surviving texts.
Etymology.
Etymology is the study of the history of words?when they entered a language, from what source, and how their form and meaning have changed over time. A word may enter a language as a loanword (i.e., as a word from one language adopted by speakers of another language), through derivational morphology by combining pre-existing elements in the language, by a hybrid of these two processes called phono-semantic matching, or in several other minor ways.
In languages with a long and detailed history, etymology makes use of philology, the study of how words change from culture to culture over time. Etymologists also apply the methods of comparative linguistics to reconstruct information about languages that are too old for any direct information (such as writing) to be known. By analyzing related languages with a technique known as the comparative method, linguists can make inferences, about their shared parent language and its vocabulary. In this way, word roots that can be traced all the way back to the origin of, for instance, the Indo-European language family have been found. Although originating in the philological tradition, much current etymological research is done in language families for which little or no early documentation is available, such as Uralic and Austronesian.
Dialectology.
Dialectology is the scientific study of linguistic dialect, the varieties of a language that are characteristic of particular groups, based primarily on geographic distribution and their associated features. This is in contrast to variations based on social factors, which are studied in sociolinguistics, or variations based on time, which are studied in historical linguistics. Dialectology treats such topics as divergence of two local dialects from a common ancestor and synchronic variation.
Dialectologists are concerned with grammatical features that correspond to regional areas. Thus, they are usually dealing with populations living in specific locales for generations without moving, but also with immigrant groups bringing their languages to new settlements.
Phonology.
Phonology is a sub-field of linguistics which studies the sound system of a specific language or set of languages. Whereas phonetics is about the physical production and perception of the sounds of speech, phonology describes the way sounds function within a given language or across languages.
An important part of phonology is studying which sounds are distinctive units within a language. For example, the "p" in "pin" is aspirated while the "p" in "spin" is not. In English these two sounds are used in complementary distribution and are therefore not used to differentiate words and so are considered allophones of the same phoneme. In some other languages, for example Thai and Quechua, this same difference of aspiration or non-aspiration does differentiate words and these two sounds (or phones) are therefore considered phonemes.
In addition to the minimal meaningful sounds (the phonemes), phonology studies how sounds alternate, such as the /p/ in English, and topics such as syllable structure, stress, accent, and intonation.
The principles of phonological theory have also been applied to the analysis of sign languages, although the phonological units do not consist of sounds. The principles of phonological analysis can be applied independently of modality because they are designed to serve as general analytical tools, not language-specific ones.
Morphology.
Morphology is the study of the formal means of expression in a language; in the context of historical linguistics, how the formal means of expression change over time; for instance, languages with complex inflectional systems tend to be subject to a simplification process. This field studies the internal structure of words as a formal means of expression.
Words as units in the lexicon are the subject matter of lexicology. While words are generally accepted as being (with clitics) the smallest units of syntax, it is clear that, in most (if not all) languages, words can be related to other words by rules. The rules understood by the speaker reflect specific patterns (or regularities) in the way words are formed from smaller units and how those smaller units interact in speech. In this way, morphology is the branch of linguistics that studies patterns of word-formation within and across languages, and attempts to formulate rules that model the knowledge of the speakers of those languages, in the context of historical linguistics, how the means of expression change over time.
Syntax.
Syntax is the study of the principles and rules for constructing sentences in natural languages. The term syntax is used to refer directly to the rules and principles that govern the sentence structure of any individual language, as in "the syntax of Modern Irish". Modern researchers in syntax attempt to describe languages in terms of such rules. Many professionals in this discipline attempt to find general rules that apply to all natural languages in the context of historical linguistics, how characteristics of sentence structure in related languages changed over time.
The terms "conservative" and "innovative" are often used in historical linguistics to characterize the extent of change occurring in a particular language or dialect as compared with related varieties. In particular, a conservative variety has changed relatively less than an innovative variety. These descriptive terms carry no value judgment. A particularly conservative variety that preserves features that have long since vanished elsewhere is sometimes said to be "archaic".
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66.Exoskeleton.
An exoskeleton (from Greek ???, éx? "outer" and ????????, skeletos "skeleton") is the external skeleton that supports and protects an animal's body, in contrast to the internal skeleton (endoskeleton) of, for example, a human. In popular usage, some of the larger kinds of exoskeletons are known as "shells". Examples of exoskeleton animals include insects such as grasshoppers and cockroaches, and crustaceans such as crabs and lobsters. The shells of the various groups of shelled mollusks, including those of snails, clams, tusk shells, chitons and nautilus, are also exoskeletons.
Some animals, such as the tortoise, have both an endoskeleton and an exoskeleton.
Exoskeletons contain rigid and resistant components that fulfil a set of functional roles including protection, excretion, sensing, support, feeding and acting as a barrier against desiccation in terrestrial organisms. Exoskeletons have a role in defense from pests and predators, support, and in providing an attachment framework for musculature.
Exoskeletons contain chitin; the addition of calcium carbonate makes them harder and stronger.
Ingrowths of the arthropod exoskeleton known as apodemes serve as attachment sites for muscles. These structures are composed of chitin, and are approximately 6 times as strong and twice as stiff as vertebrate tendons. Similar to tendons, apodemes can stretch to store elastic energy for jumping, notably in locusts.
Many different species produce exoskeletons, which are composed of a range of materials. Bone, cartilage, or dentine is used in the Ostracoderm fish and turtles. Chitin forms the exoskeleton in arthropods including insects, arachnids such as spiders, crustaceans such as crabs and lobsters (see arthropod exoskeleton), and in some fungi and bacteria. Calcium carbonates constitute the shells of molluscs (see Mollusc shell), brachiopods, and some tube-building polychaete worms. Silica forms the exoskeleton in the microscopic diatoms and radiolaria. One species of mollusc, the scaly-foot gastropod, even makes use of the iron sulfides greigite and pyrite.
Some organisms, such as some foraminifera, agglutinate exoskeletons by sticking grains of sand and shell to their exterior. Contrary to a common misconception, echinoderms do not possess an exoskeleton, as their test is always contained within a layer of living tissue.
Exoskeletons have evolved independently many times; 18 lineages evolved calcified exoskeletons alone. Further, other lineages have produced tough outer coatings analogous to an exoskeleton, such as some mammals (constructed from bone in the armadillo, and hair in the pangolin) and reptiles (turtle and Ankylosaur armor are constructed of bone; crocodiles have bony scutes and horny scales).
Since exoskeletons are rigid, they present some limits to growth. Organisms with open shells can grow by adding new material to the aperture of their shell, as is the case in snails, bivalves and other molluscans. A true exoskeleton, like that found in arthropods must be shed (moulted) when it is outgrown. A new exoskeleton is produced beneath the old one. As the old one is shed, the new skeleton is soft and pliable. The animal will pump itself up to expand the new shell to maximal size, then let it harden. When the shell has set, the empty space inside the new skeleton can be filled up as the animal eats. Failure to shed the exoskeleton once outgrown can result in the animal being suffocated within its own shell, and will stop subadults from reaching maturity, thus preventing them from reproducing. This is the mechanism behind some insect pesticides, like Azadirachtin.
Exoskeletons, as hard parts of organisms, are greatly useful in assisting preservation of organisms, whose soft parts usually rot before they can be fossilized. Mineralized exoskeletons can be preserved "as is", as shell fragments, for example. The possession of an exoskeleton also permits a couple of other routes to fossilization. For instance, the tough layer can resist compaction, allowing a mold of the organism to be formed underneath the skeleton, which may later decay. Alternatively, exceptional preservation may result in chitin being mineralized, as in the Burgess Shale,[8] or transformed to the resistant polymer keratin, which can resist decay and be recovered.
However our dependence on fossilized skeletons also significantly limits our understanding of evolution. Only the parts of organisms that were already mineralized are usually preserved, such as the shells of mollusks. It helps that exoskeletons often contain "muscle scars", marks where muscles have been attached to the exoskeleton, which may allow the reconstruction of much of an organism's internal parts from its exoskeleton alone. The most significant limitation is that, although there are 30-plus phyla of living animals, two-thirds of these phyla have never been found as fossils, because most animal species are soft-bodied and decay before they can become fossilized.
Mineralized skeletons first appear in the fossil record shortly before the base of the Cambrian period, 550 million years ago. The evolution of a mineralized exoskeleton is seen by some as a possible driving force of the Cambrian explosion of animal life, resulting in a diversification of predatory and defensive tactics. However, some Precambrian (Ediacaran) organisms produced tough outer shells, while others, such as Cloudina, had a calcified exoskeleton. Some Cloudina shells even show evidence of predation, in the form of borings.
On the whole, the fossil record only contains mineralised exoskeletons, since these are by far the most durable. Since most lineages with exoskeletons are thought to have started out with a non-mineralised exoskeleton which they later mineralised, this makes it difficult to comment on the very early evolution of each lineage's exoskeleton. We do know that in a very short course of time just before the Cambrian period exoskeletons made of various materials ? silica, calcium phosphate, calcite, aragonite, and even glued-together mineral flakes ? sprang up in a range of different environments. Most lineages adopted the form of calcium carbonate which was stable in the ocean at the time they first mineralised, and did not change from this mineral morph - even when it became the less favorable.
Some Precambrian (Ediacaran) organisms produced tough but non-mineralized outer shells, while others, such as Cloudina, had a calcified exoskeleton, but mineralized skeletons did not become common until the beginning of the Cambrian period, with the rise of the "small shelly fauna". Just after the base of the Cambrian, these miniature fossils become diverse and abundant ? this abruptness may be an illusion, since the chemical conditions which preserved the small shellies appeared at the same time. Most other shell forming organisms appear during the Cambrian period, with the Bryozoans being the only calcifying phylum to appear later, in the Ordovician. The sudden appearance of shells has been linked to a change in ocean chemistry which made the calcium compounds of which the shells are constructed stable enough to be precipitated into a shell. However this is unlikely to be a sufficient cause, as the main construction cost of shells is in creating the proteins and polysaccharides required for the shell's composite structure, not in the precipitation of the mineral components. Skeletonisation also appeared at almost exactly the same time that animals started burrowing to avoid predation, and one of the earliest exoskeletons was made of glued-together mineral flakes, suggesting that skeletonisation was likewise a response to increased pressure from predators.
Ocean chemistry may also control which mineral shells are constructed of. Calcium carbonate has two forms, the stable calcite, and the metastable aragonite, which is stable within a reasonable range of chemical environments but rapidly becomes unstable outside this range. When the oceans contain a relatively high proportion of magnesium compared to calcium, aragonite is more stable, but as the magnesium concentration drops, it becomes less stable, hence harder to incorporate into an exoskeleton, as it will tend to dissolve.
With the exception of the mollusks, whose shells often comprise both forms, most lineages use just one form of the mineral. The form used appears to reflect the seawater chemistry ? thus which form was more easily precipitated ? at the time that the lineage first evolved a calcified skeleton, and does not change thereafter. However, the relative abundance of calcite- and aragonite-using lineages does not reflect subsequent seawater chemistry ? the magnesium/calcium ratio of the oceans appears to have a negligible impact on organisms' success, which is instead controlled mainly by how well they recover from mass extinctions. A recently discovered modern gastropod that lives near deep-sea hydrothermal vents illustrates the influence of both ancient and modern local chemical environments: its shell is made of aragonite, which is found in some of the earliest fossil mollusks; but it also has armor plates on the sides of its foot, and these are mineralized with the iron sulfides pyrite and greigite, which had never previously been found in any metazoan but whose ingredients are emitted in large quantities by the vents.
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67.Synagogue:Maat, or divine order.
A synagogue, also spelled synagog (from Greek ????????, transliterated synagog?, meaning "assembly"; ??? ???? beth knesset, meaning "house of assembly"; ??? ????? beth t'fila, meaning "house of prayer"; ??? shul; ?????? esnoga; ??? kahal), is a Jewish house of prayer.
Synagogues have a large hall for prayer (the main sanctuary), and may also have smaller rooms for study and sometimes a social hall and offices. Some have a separate room for Torah study, called the beth midrash (Sefaradi/sefardim) "beis midrash (Ashkenazi/Ashkenazim)???? ???? ("House of Study").
Synagogues are consecrated spaces that can be used only for the purpose of prayer; however a synagogue is not necessary for worship. Communal Jewish worship can be carried out wherever ten Jews (a minyan) assemble. Worship can also be carried out alone or with fewer than ten people assembled together. However there are certain prayers that are communal prayers and therefore can be recited only by a minyan. The synagogue does not replace the long-since destroyed Temple in Jerusalem.
Israelis use the Hebrew term beyt knesset (assembly house). Jews of Ashkenazi descent have traditionally used the Yiddish term "shul" (cognate with the German Schule, school) in everyday speech. Spanish and Portuguese Jews call the synagogue an esnoga. Persian Jews and Karaite Jews use the term Kenesa, which is derived from Aramaic, and some Arabic-speaking Jews use knis. Some Reform and Conservative Jews use the word "temple". The Greek word "Synagogue" is a good all-around term, used in English (and German and French), to cover the preceding possibilities.
Although synagogues existed a long time before the destruction of the 2nd Temple in 70 CE, communal worship in the time while the Temple still stood centered around the korbanot ("sacrificial offerings") brought by the kohanim ("priests") in the Holy Temple. The all-day Yom Kippur service, in fact, was an event in which the congregation both observed the movements of the kohen gadol ("the high priest") as he offered the day's sacrifices and prayed for his success.
During the Babylonian captivity (586?537 BCE) the Men of the Great Assembly formalized and standardized the language of the Jewish prayers. Prior to that people prayed as they saw fit, with each individual praying in his or her own way, and there were no standard prayers that were recited. Rabbi Yohanan ben Zakkai, one of the leaders at the end of the Second Temple era, promulgated the idea of creating individual houses of worship in whatever locale Jews found themselves. This contributed to the continuity of the Jewish people by maintaining a unique identity and a portable way of worship despite the destruction of the Temple, according to many historians.
Synagogues in the sense of purpose-built spaces for worship, or rooms originally constructed for some other purpose but reserved for formal, communal prayer, however, existed long before the destruction of the Second Temple. The earliest archaeological evidence for the existence of very early synagogues comes from Egypt, where stone synagogue dedication inscriptions dating from the 3rd century BCE prove that synagogues existed by that date. A synagogue dating from between 75 and 50 BCE has been uncovered at a Hasmonean-era winter palace near Jericho. More than a dozen Second Temple era synagogues have been identified by archaeologists.
Any Jew or group of Jews can build a synagogue. Synagogues have been constructed by ancient Jewish kings, by wealthy patrons, as part of a wide range of human institutions including secular educational institutions, governments, and hotels, by the entire community of Jews living in a particular place, or by sub-groups of Jews arrayed according to occupation, ethnicity (i.e. the Sephardic, Polish or Persian Jews of a town), style of religious observance (i.e., a Reform or an Orthodox synagogue), or by the followers of a particular rabbi.
There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. In fact, the influence from other local religious buildings can often be seen in synagogue arches, domes and towers.
Historically, synagogues were built in the prevailing architectural style of their time and place. Thus, the synagogue in Kaifeng, China looked very like Chinese temples of that region and era, with its outer wall and open garden in which several buildings were arranged. The styles of the earliest synagogues resembled the temples of other sects of the eastern Roman Empire. The surviving synagogues of medieval Spain are embellished with mudéjar plasterwork. The surviving medieval synagogues in Budapest and Prague are typical Gothic structures.
The emancipation of Jews in European countries not only enabled Jews to enter fields of enterprise from which they were formerly barred, but gave them the right to build synagogues without needing special permissions, synagogue architecture blossomed. Large Jewish communities wished to show not only their wealth but also their newly acquired status as citizens by constructing magnificent synagogues. These were built across Europe and in the United States in all of the historicist or revival styles then in fashion. Thus there were Neoclassical, Neo-Byzantine, Romanesque Revival, Moorish Revival, Gothic Revival, and Greek Revival. There are Egyptian Revival synagogues and even one Mayan Revival synagogue. In the 19th century and early 20th century heyday of historicist architecture, however, most historicist synagogues, even the most magnificent ones, did not attempt a pure style, or even any particular style, and are best described as eclectic.
In the post-war era, synagogue architecture abandoned historicist styles for modernism.
All synagogues contain a bimah, a table from which the Torah is read, and a desk for the prayer leader;
The Torah ark, (Hebrew: Aron Kodesh????? ????) (called the heikhal????? [temple] by Sephardim) is a cabinet in which the Torah scrolls are kept.
The ark in a synagogue is almost always positioned in such a way such that those who face it are facing towards Jerusalem. Thus, sanctuary seating plans in the Western world generally face east, while those east of Israel face west. Sanctuaries in Israel face towards Jerusalem. Occasionally synagogues face other directions for structural reasons; in such cases, some individuals might turn to face Jerusalem when standing for prayers, but the congregation as a whole does not.
The ark is reminiscent of the Ark of the Covenant which held the tablets inscribed with the Ten Commandments. This is the holiest spot in a synagogue, equivalent to the Holy of Holies. The ark is often closed with an ornate curtain, the parochet ?????, which hangs outside or inside the ark doors.
A large, raised, reader's platform called the bimah (????) by Ashkenazim and tebah by Sephardim, where the Torah scroll is placed to be read is a feature of all synagogues. In Sephardi synagogues it is also used as the prayer leader's reading desk.
Other traditional features include a continually lit lamp or lantern, usually electric in contemporary synagogues, called the ner tamid (?? ????), the "Eternal Light", used as a reminder of the western lamp of the menorah of the Temple in Jerusalem, which remained miraculously lit perpetually. Many have an elaborate chair named for the prophet Elijah which is only sat upon during the ceremony of Brit milah. Many synagogues have a large seven-branched candelabrum commemorating the full Menorah. Most contemporary synagogues also feature a lectern for the rabbi.
A synagogue may be decorated with artwork, but in the Rabbinic and Orthodox tradition, three-dimensional sculptures and depictions of the human body are not allowed as these are considered akin to idolatry.
Until the 19th century, an Ashkenazi synagogue, all seats most often faced the 'Torah Ark. In a Sephardi synagogue, seats were usually arranged around the perimeter of the sanctuary, but when the worshipers stood up to pray, everyone faced the Ark. In Ashkenazi synagogues The Torah was read on a reader's table located in the center of the room, while the leader of the prayer service, the Hazzan, stood at his own lectern or table, facing the Ark. In Sephardic synagogues, the table for reading the Torah was commonly placed at the opposite side of the room from the Torah Ark, leaving the center of the floor empty for the use of a ceremonial procession carrying the Torah between the Ark and the reading table.
Denominational differences.
New York's Reform Temple Emanu-El
Orthodox synagogues feature a partition (mechitzah) dividing the men's and women's seating areas, or a separate women's section located on a balcony.
The German Reform movement which arose in the early 19th century made many changes to the traditional look of the synagogue, keeping with its desire to simultaneously stay Jewish yet be accepted by the host culture.
The first Reform synagogue, which opened in Hamburg in 1811, introduced changes that made the synagogue look more like a church. These included: the installation of an organ to accompany the prayers (even on Shabbat, when musical instruments are proscribed by halakha, a choir to accompany the Hazzan, and vestments for the synagogue rabbi to wear.
In following decades, the central reader's table, the Bimah, was moved to the front of the Reform sanctuary?previously unheard-of[citation needed] in Orthodox synagogues. The rabbi now delivered his sermon from the front, much as the Christian ministers delivered their sermons in a church. The synagogue was renamed a "temple", to emphasize that the movement no longer looked forward to the rebuilding of the Temple in Jerusalem.
Synagogue architecture often follows styles in vogue at the place and time of construction. There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. According to tradition, the Divine Presence (Shekhinah) can be found wherever there is a minyan, a quorum, of ten. A synagogue always contains an ark, called aron ha-kodesh by Ashkenazim and hekhal by Sephardim, where the Torah scrolls are kept.
The ark may be more or less elaborate, even a cabinet not structurally integral to the building or a portable arrangement whereby a Torah is brought into a space temporarily used for worship. There must also be a table from which the Torah is read. The table, called bimah by eastern Ashkenazim, almemmar (or balemmer) by Central and Western Ashkenazim and tebah by Sephardim, where the Torah is read (and from where the services are conducted in Sephardi synagogues) can range from an elaborate platform integral to the building (many early modern synagogues of central Europe featured bimahs with pillars that rose to support the ceiling), to elaborate free-standing raised platforms, to simple tables. A ner tamid, a constantly lit light as a reminder of the constantly lit menorah of the Temple in Jerusalem. Many synagogues, mainly in Ashkenazi communities, feature a pulpit facing the congregation from which to address the assembled. All synagogues require an amud (Hebrew for "post" or "column"), a desk facing the Ark from which the Hazzan (reader, or prayer leader) leads the prayers.
A synagogue may or may not have artwork, synagogues range from simple, unadorned prayer rooms to elaborately decorated buildings in every architectural style.
The synagogue, or if it is a multi-purpose building, prayer sanctuaries within the synagogue, should face towards Jerusalem. Thus sanctuaries in the Western world generally face east, while those east of Israel face west. Sanctuaries in Israel face towards Jerusalem. But this orientation need not be exact, and occasionally synagogues face other directions for structural reasons, in which case the community may face Jerusalem when standing for prayers.
There are only a few Talmudic instructions on how synagogues could be built, namely that they had to have windows and that they had to be taller than other buildings in town, synagogue plans were generally unrestricted, and even these few rules were often disregarded (especially as Jews were often not allowed to build tall buildings). There is no set blueprint for synagogues and the architectural shapes as well as interior designs of synagogues vary greatly.
Touro Synagogue, the oldest synagogue building still standing in the United States, built in Georgian style.
Baroque style W?odawa Synagogue.
Gothic interior of 13th-century Old New Synagogue of Prague.
Historically, synagogues were built in the prevailing architectural style of their time and place. Thus, the synagogue in Kaifeng, China looked very like Chinese temples of that region and era, with its outer wall and open garden in which several buildings were arranged.
Synagogue of the Kaifeng Jewish community in China.
The styles of the earliest synagogues resembled the temples of other sects of the eastern Roman Empire. The synagogues of Morocco are embellished with the colored tilework characteristic of Moroccan architecture. The surviving medieval synagogues in Budapest, Prague and the German lands are typical Gothic structures.
For much of history, the constraints of anti-semitism and the laws of host countries restricting the building of synagogues visible from the street, or forbidding their construction altogether, meant that synagogues were often built within existing buildings, or opening form interior courtyards. In both Europe and in the Muslim world, old synagogues with elaborate interior architecture can be found hidden within nondescript buildings.
Where the building of synagogues was permitted, they were built in the prevailing architectural style of the time and place. Many European cities had elaborate Renaissance synagogues, of which a few survive. In Italy there were many synagogues in the style of the Italian Renaissance (see Leghorn; Padua; and Venice). Those in Padua and Venice possess interiors of great beauty, and are excellent examples of Renaissance work. With the coming of the Baroque era, Baroque synagogues appeared across Europe.
The emancipation of Jews in European countries and of Jews in Muslim countries colonized by European countries gave Jews the right to build large, elaborate synagogues visible from the public street. Synagogue architecture blossomed. Large Jewish communities wished to show not only their wealth but also their newly acquired status as citizens by constructing magnificent synagogues. Handsome nineteenth synagogues form the period of Jewish imagination stand in virtually every country where there were Jewish communities. Most were built in revival styles then in fashion. Thus there were Neoclassical, Neo-Byzantine, Romanesque Revival Moorish Revival, Gothic Revival, and Greek Revival. There are Egyptian Revival synagogues and even one Mayan Revival synagogue. In the nineteenth and early twentieth century heyday of historicist architecture, however, most historicist synagogues, even the most magnificent ones, did not attempt a pure style, or even any particular style, and are best described as eclectic.
Chabad Lubavitch has made a practice of designing some of its Chabad Houses and centers as replicas of or homages to the architecture of 770 Eastern Parkway.
Central Europe: Polish?Lithuanian Commonwealth.
Wolpa Synagogue, 1920, Poland
The great exceptions to the rule that synagogues are built in the prevailing style of their time and place are the wooden synagogues of the former Polish?Lithuanian Commonwealth. They were a unique Jewish artistic and architectural form. Characteristic features include the independence of the pitched roof from the design of the interior domed ceiling. Elaborately carved, painted, domed, balconied and vaulted interiors. The architectural interest of the exterior lay in the large scale of the buildings, the multiple, horizontal lines of the tiered roofs, and the carved corbels that supported them. Wooden synagogues featured a single, large hall. In contrast to contemporary churches, there was no apse. Moreover, while contemporary churches featured imposing vestibules, the entry porches of the wooden synagogues was a low annex, usually with a simple lean-to roof. In these synagogues, the emphasis was on constructing a single, large, high-domed worship space.
According to art historian Stephen S. Kayser, the wooden synagogues of Poland with their painted and carved interiors were "a truly original and organic manifestation of artistic expression?the only real Jewish folk art in history."
According to Louis Lozowick, writing in 1947, the wooden synagogues were unique because, unlike all previous synagogues, they were not built in the architectural style of their region and era, but in a newly evolved and uniquely Jewish style, making them "a truly original folk expression," whose "originality does not lie alone in the exterior architecture, it lies equally in the beautiful and intricate wood carving of the interior."
Moreover, while in many parts of the world Jews were proscribed from entering the building trades and even from practicing the decorative arts of painting and woodcarving, the wooden synagogues were actually built by Jewish craftsmen.
Art historian Ori Z. Soltes points out that the wooden synagogues, unusual for that period in being large, identifiably Jewish buildings not hidden in courtyards or behind walls, were built not only during a Jewish "intellectual golden age" but in a time and place where "the local Jewish population was equal to or even greater than the Christian population.
Egyptian Revival.
Egyptian door, Hobart Synagogue
Egyptian Revival style synagogues were popular in the early nineteenth century. Rachel Wischnitzer argues that they were part of the fashion for Egyptian style inspired by Napoleon's invasion of Europe. According to Carol Herselle Krinsky, they were meant as imitations of the Temple of Solomon and intended by architects and governments to insult Jews by portraying Judaism as a primitive faith. According to Diana Muir Appelbaum, they were expressions of Jewish identity intended to advertise Jewish origins in ancient Israel.
Moorish influence.
Interior of Santa María la Blanca
In medieval Spain (both Al-Andalus and the Christian kingdoms), a host of synagogues were built, and it was usual to commission them from Moorish and later Mudéjar architects. Very few of these medieval synagogues, built with Moorish techniques and style, are conserved. The two best known Spanish synagogues are in Toledo, one known as El Tránsito, the other as Santa María la Blanca, and both, undoubtedly very beautiful, are now preserved as national monuments. The former is a small building containing very rich decorations; the latter is especially noteworthy. It is based upon Almohad style and contains long rows of octagonal columns with curiously carved capitals, from which spring Moorish arches supporting the roof.
Moorish Revival Great Synagogue of Plze?. Another significative Mudéjar synagogue is the one at Córdoba built in 1315. As in El Tránsito, the vegetal and geometrical stucco decorations are purely Moorish, but unlike the former, the epigraphic texts are in Hebrew.
After the expulsion from Spain there was a general feeling among wealthy Sephardim that Moorish architecture was appropriate in synagogues. By the mid-19th century, the style was adopted by the Ashkenazim of Central and Eastern Europe, who associated Moorish and Mudéjar architectural forms with the golden age of Jewry in Al-Andalus. As a consequence, Moorish Revival spread around the globe as a preferred style of synagogue architecture, although Moorish architecture is by no means Jewish, either in fact or in feeling. The Alhambra has furnished inspiration for innumerable synagogues, but seldom have its graceful proportions or its delicate modeling and elaborate ornamentation been successfully copied.
Modern synagogue architecture
In the modern period, synagogues have continued to be built in every popular architectural style, including Art Nouveau, Art Deco, International style, and all contemporary styles. In the post-World War II period "a period of post-war modernism," came to the fore, "characterized by assertive architectural gestures that had the strength and integrity to stand alone, without applied artwork or Jewish iconography." A notable work of Art Nouveau, pre-World War I Hungarian synagogue architecture is Budapest's Kazinczy Street Synagogue.
The most common general plan for the interior of the synagogue is an Ark at the eastern end opposite the entrance, and with an almemar or pulpit. In older or Orthodox synagogues with separate seating, there may be benches for the men on either side, and a women's gallery reached by staircases from the outer vestibule. Variations of this simple plan abound: the vestibule became larger, and the staircases to the women's gallery were separated from the vestibule and given more importance. As the buildings became larger, rows of columns were required to support the roof, but in every case the basilican form was retained. The Ark, formerly allowed a mere niche in the wall, was developed into the main architectural feature of the interior, and was flanked with columns, covered with a canopy and richly decorated. The almemar in many cases was joined to the platform in front of the Ark, and elaborate arrangements of steps were provided.
The Ark.
The Torah Ark (usually called Aron Hakodesh or Hekhál) is the most important feature of the interior, and is generally dignified by proper decoration and raised upon a suitable platform, reached by at least three steps, but often by more. It is usually crowned by the Ten Commandments. The position of the pulpit varies; it may be placed on either side of the Ark, and is occasionally found in the center of the steps.
Other interior arrangements.
The modern synagogue, besides containing the minister's study, trustees' rooms, choir-rooms, and organ-loft, devotes much space to school purposes; generally the entire lower floor is used for class-rooms. The interior treatment of the synagogue allows great latitude in design.
For the thirty-three synagogues of India, American architect and professor of architecture Jay A. Waronker has learned that these buildings tend to follow the Sephardic traditions of the tevah (or bimah, the raised platform where the service is led and Torah read) being freestanding and roughly in the middle of the sanctuary and the ark (called the hekhal by Sephardim and the aron ha-kodesh by Ashkenazim) engaged along the wall that is closest to Jerusalem. The hekhals are essentially cabinets or armoires storing the sefer Torahs. Seating, in the form of long wooden benches, is grouped around and facing the tevah. Men sit together on the main level of the sanctuary while women sit in a dedicated zone on the same level in the smaller synagogues or upstairs in a women's gallery.
Interesting architectural and planning exceptions to this common Sephardic formula are the Cochin synagogues in Kerala of far southwestern India. Here, on the gallery level and adjacent to the space provided for women and overlooking the sanctuary below, is a second tevah. This tevah was used for holidays and unique occasions. It is therefore interesting, on more special events, the woman are closest to the point where the religious service is being led.
In Baghdadi synagogues of India, the hekhals appear to be standard-sized cabinets from the outside (the side facing the sanctuary), but when opened a very large space is revealed. They are essentially walk-in rooms with a perimeter shelf holding up to one hundred sefer Torahs.
Interior decoration.
There are but few emblems which may be used that are characteristically Jewish; the interlacing triangles, the lion of Judah, and flower and fruit forms alone are generally allowable in Orthodox synagogues. The perpetual lamp hangs in front of the Ark; the tables of the Law surmount it. The seven-branched candlestick, or menorah, may be placed at the sides. Occasionally the shofar, and even the lulav, may be utilized in the design. Hebrew inscriptions are sparingly or seldom used; stained-glass windows, at one time considered the special property of the Church, are now employed, but figured subjects are not used.
