A39.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.
Inglish Site.39.
*
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!?
*
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.
*
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.
*
Index.
142.Hashish.
143.The Last Rites.
144.Jean Nicolas Arthur Rimbaud.
*
142.Hashish.
Hashish, or hash, is a cannabis product composed of compressed or purified preparations of stalked resin glands, called trichomes. It contains the same active ingredients?such as tetrahydrocannabinol (THC) and other cannabinoids?but often in higher concentrations than unsifted buds or leaves.
Hashish may be solid or resinous depending on the preparation; pressed hashish is usually solid, whereas water-purified hashish?often called "bubble melt hash"?is often a paste-like substance with varying hardness and pliability, its color most commonly light to dark brown can vary to seethrough glass varying toward yellow/tan, black or red. This all depends on the process and amount of contaminate left over.
The name hashish comes from the Arabic word ( ???? ) which means grass. It is believed that massive hashish production for international trade originated in Morocco during the 1960s, where the cannabis plant was widely available. Before the coming of the first hippies from the Hippie Hashish Trail, only small pieces of Lebanese hashish were found in Morocco. However, hemp has been reported from a cultural setting on Taiwan as long ago as 10,000 BC., and "[t]he earliest human use of Cannabis appears to have occurred in the steppe regions of Central Asia or in China." Northern India has a long social tradition in the production of hashish, known locally as charas, which is believed to be the same plant resin as was burned in the ceremonial booz rooz of Ancient Persia. Cannabis indica grows wild almost everywhere on the Indian sub-continent, and special strains have been particularly cultivated for production of ganja and hashish particularly in West Bengal, Rajasthan and the Himalayas.
In 1596, Dutchman Jan Huyghen van Linschoten spent three pages on "Bangue" (bhang) in his historic work documenting his journeys in the East. He particularly mentioned the Egyptian Hashish. He said, "Bangue is likewise much used in Turkie and Egypt, and is made in three sorts, having also three names. The first by the Egyptians is called Assis (Hashish (Arab.)), which is the poulder of Hemp, or of Hemp leaves, which is water made in paste or dough, they would eat five peeces, (each) as big as a Chestnut (or larger); This is used by the common people, because it is of a small price, and it is no wonder, that such vertue proceedeth from the Hempe, for that according to Galens opinion, Hempe excessively filleth the head."
It is consumed by being heated in a pipe, hookah, bong, bubbler, vaporizer, hot knife (placed between the tips of two heated knife blades), smoked in joints, mixed with cannabis buds or tobacco, smoked as bottle tokes ("brewing bots", "bucket bongs") or cooked in food, especially sweets.
Hashish is made from cannabinoid-rich glandular hairs known as trichomes, as well as varying amounts of cannabis flower and leaf fragments. The flowers of a mature female plant contain the most trichomes, though trichomes are also found on other parts of the plant. Certain strains of cannabis are cultivated specifically for their ability to produce large amounts of trichomes. The resin reservoirs of the trichomes, sometimes erroneously called pollen (vendors often use the euphemism "pollen catchers" to describe screened kief-grinders in order to skirt paraphernalia selling laws), are separated from the plant through various methods.
Mechanical separation methods use physical action to remove the trichomes from the plant, such as sieving through a screen by hand or in motorized tumblers. This technique is known as "drysifting". The resulting powder, referred to as "kief" or "drysift", is compressed with the aid of heat into blocks of hashish; if pure, the kief will become gooey and pliable. When a high level of pure THC is present, the end product will be almost transparent and will start to melt at the point of human contact. Ice-water separation is another mechanical method of isolating trichomes. The clarity of the final product determines quality of the final product.
Chemical separation methods generally use a solvent such as ethanol, butane or hexane to dissolve the lipophilic desirable resin. Remaining plant materials are filtered out of the solution and sent to the compost. The solvent is then evaporated, or boiled off (purged) leaving behind the desirable resins, called honey oil, "hash oil", or just "oil". Honey oil still contains waxes and essential oils and can be further purified by vacuum distillation to yield "red oil". The product of chemical separations is more commonly referred to as "honey oil." This oil is not really hashish, as the latter name covers trichomes that are extracted by sieving. This leaves most of the glands intact.
*
143.The Last Rites.
The last rites are the last prayers and ministrations given to many Catholics when possible shortly before death. The last rites go by various names and include different practices in different Catholic traditions. They may be administered to those awaiting execution, mortally injured, or terminally ill.
The ministration known as the last rites in the Catholic Church does not constitute a distinct sacrament in itself. It is rather a set of sacraments given to people who are believed to be near death. These are the sacraments of Anointing of the Sick (which, in spite of not being reserved for those near death, is sometimes mistakenly supposed to be what is meant by "the last rites"), Penance and the Eucharist. If all three are administered immediately one after another, the normal order of administration is: first Penance then Anointing, then Viaticum.
The last rites are meant to prepare the dying person's soul for death, by providing absolution for sins by penance, sacramental grace and prayers for the relief of suffering through anointing, and the final administration of the Eucharist, known as "Viaticum," which is Latin for "provision for the journey."
Reception of the Eucharist in this form is the only sacrament essentially associated with dying. Accordingly, "the celebration of the Eucharist as Viaticum is the sacrament proper to the dying Christian". In the Roman Ritual's Pastoral Care of the Sick: Rites of Anointing and Viaticum, Viaticum is the only sacrament dealt with in Part II: Pastoral Care of the Dying.
Within that part, the chapter on Viaticum is followed by two more chapters, one on Commendation of the Dying, with short texts, mainly from the Bible, a special form of the litany of the saints, and other prayers, and the other on Prayers for the Dead. A final chapter provides Rites for Exceptional Circumstances, namely, the Continuous Rite of Penance, Anointing, and Viaticum, Rite for Emergencies, and Christian Initiation for the Dying. The last of these concerns the administration of Baptism and Confirmation to those who have not received these sacraments.
In addition, the priest has authority to bestow a blessing in the name of the Pope on the dying person, to which a plenary indulgence is attached.
In case of an individual awaiting execution, the person would receive Confession and Viaticum. Without having to fear death by illness, they cannot partake Anointing of the sick.
In the Orthodox Church and those Eastern Catholic Churches which follow the Rite of Constantinople, the last rites consist of the Sacred Mysteries (sacraments) of Confession and the reception of Holy Communion.
Following these sacraments, when a person dies, there are a series of prayers known as The Office at the Parting of the Soul From the Body. This consists of a blessing by the priest, the usual beginning, and after the Lord's Prayer, Psalm 50. Then a Canon to the Theotokos is chanted, entitled, "On behalf of a man whose soul is departing, and who cannot speak". This is an elongated poem speaking in the person of the one who is dying, asking for forgiveness of sin, the mercy of God, and the intercession of the saints. The rite is concluded by three prayers said by the priest, the last one being said "at the departure of the soul."
There is an alternative rite known as The Office at the Parting of the Soul from the Body When a Man has Suffered for a Long Time. The outline of this rite is the same as above, except that Psalm 70 and Psalm 143 precede Psalm 50, and the words of the canon and the prayers are different.
The rubric in the Book of Needs (priest's service book) states, "With respect to the Services said at the parting of the soul, we note that if time does not permit to read the whole Canon, then customarily just one of the prayers, found at the end of the Canon, is read by the Priest at the moment of the parting of the soul from the body."
As soon as the person has died the priest begins The Office After the Departure of the Soul From the Body (also known as The First Pannikhida).
In the Orthodox Church Holy Unction is not considered to be solely a part of a person's preparation for death, but is administered to any Orthodox Christian who is ill, physically or spiritually, to ask for God's mercy and forgiveness of sin. There is an abbreviated form of Holy Unction to be performed for a person in imminent danger of death, which does not replace the full rite in other cases.
*
144.Jean Nicolas Arthur Rimbaud.
Jean Nicolas Arthur Rimbaud (/ræm?bo?/ or /?ræmbo?/; French pronunciation: ?[a?ty? ???bo]; 20 October 1854 ? 10 November 1891) was a French poet born in Charleville, Ardennes. He influenced modern literature and arts, inspired various musicians, and prefigured surrealism. He started writing poems at a very young age, while still in primary school, and stopped completely before he turned 21. He was mostly creative in his teens (17?20). His "genius, its flowering, explosion and sudden extinction, still astonishes".
Rimbaud was known to have been a libertine and for being a restless soul. He traveled extensively on three continents before his death from cancer just after his thirty-seventh birthday.
Family and childhood (1854?1861)
Arthur Rimbaud was born in the provincial town of Charleville (now part of Charleville-Mézières) in the Ardennes département in northeastern France. He was the second child of Frédéric Rimbaud (7 October 1814 ? 16 November 1878) and Marie Catherine Vitalie Cuif (10 March 1825 ? 16 November 1907).
Rimbaud's father, a Burgundian of Provençal extraction, was an infantry captain risen from the ranks; he had spent much of his army career abroad. From 1844 to 1850, he participated in the conquest of Algeria, and in 1854 was awarded the Légion d'honneur "by Imperial decree". Captain Rimbaud was described as "good-tempered, easy-going and generous". with the long moustaches and goatee of a Chasseur officer.
In October 1852, Captain Rimbaud, then aged 38, was transferred to Mézières where he met Vitalie Cuif, 11 years his junior, while on a Sunday stroll. She came from a "solidly established Ardennais family", but one with its share of bohemians; two of her brothers were alcoholics. Her personality was the "exact opposite" of Rimbaud's; she was narrowminded, "stingy and ... completely lacking in a sense of humour". When Charles Houin, an early biographer, interviewed her, he found her "withdrawn, stubborn and taciturn". Arthur Rimbaud's private name for her was "Mouth of Darkness" (bouche d'ombre).
Nevertheless, on 8 February 1853, Captain Rimbaud and Vitalie Cuif married; their first-born, Jean Nicolas Frédéric ("Frédéric"), arrived nine months later on 2 November. The next year, on 20 October 1854, Jean Nicolas Arthur ("Arthur") was born. Three more children followed: Victorine-Pauline-Vitalie on 4 June 1857 (who died a few weeks later), Jeanne-Rosalie-Vitalie ("Vitalie") on 15 June 1858 and, finally, Frédérique Marie Isabelle ("Isabelle") on 1 June 1860.
Though the marriage lasted seven years, Captain Rimbaud lived continuously in the matrimonial home for less than three months, from February to May 1853. The rest of the time his military postings ? including active service in the Crimean War and the Sardinian Campaign (with medals earned in both) ? meant he returned home to Charleville only when on leave. He was not at home for his children's births, nor their baptisms. Isabelle's birth in 1860 must have been the last straw, as after this Captain Rimbaud stopped returning home on leave entirely. Though they never divorced, the separation was complete; thereafter Mme Rimbaud let herself be known as "Widow Rimbaud" and Captain Rimbaud would describe himself as a widower. Neither the captain nor his children showed the slightest interest in re-establishing contact.
Schooling and teen years (1861?1871)
Fearing her children were being over-influenced by the neighbouring children of the poor, Mme. Rimbaud moved her family to the Cours d'Orléans in 1862. This was a better neighbourhood, and the boys, now aged nine and eight, who had been taught at home by their mother, were now sent to the Pension Rossat. Throughout the five years that they attended the school, however, their formidable mother still imposed her will upon them, pushing them for scholastic success. She would punish her sons by making them learn a hundred lines of Latin verse by heart, and further punish any mistakes by depriving them of meals. When Rimbaud was nine, he wrote a 700-word essay objecting to his having to learn Latin in school. Vigorously condemning a classical education as a mere gateway to a salaried position, Rimbaud wrote repeatedly, "I will be a rentier". Rimbaud disliked schoolwork and resented his mother's constant supervision; the children were not allowed out of their mother's sight, and until they were fifteen and sixteen respectively, she would walk them home from school.
Rimbaud on the day of his First Communion.
As a boy, Rimbaud was small and pale with brown hair, and eyes that a childhood friend described as "pale blue irradiated with dark blue?the loveliest eyes I've seen". An ardent Catholic like his mother, Rimbaud had his First Communion when he was eleven. His piety earned him the schoolyard nickname "sale petit Cagot". That same year, he and his brother were sent to the Collège de Charleville. Up to then, his reading had been largely confined to the Bible, though he had also enjoyed fairy tales and adventure stories, such as the novels of James Fenimore Cooper and Gustave Aimard. At the Collège he became a highly successful student, heading his class in all subjects except mathematics and the sciences; his schoolmasters remarked upon his ability to absorb great quantities of material. In 1869 he won eight school first prizes, including the prize for Religious Education, and in 1870 he won seven first prizes.
Hoping for a brilliant academic career for her second son, Mme Rimbaud hired a private tutor for Rimbaud when he reached the third grade. Father Ariste Lhéritier succeeded in sparking in the young scholar a love of Greek, Latin and French classical literature, and was the first to encourage the boy to write original verse, in both French and Latin. Rimbaud's first poem to appear in print was "Les Étrennes des orphelins" ("The Orphans' New Year's Gifts"), which was published in the 2 January 1870 issue of La Revue pour tous.
Two weeks later, a new teacher of rhetoric, the 22-year-old Georges Izambard, started at the Collège de Charleville. Izambard became Rimbaud's literary mentor, and soon a close accord formed between teacher and student, with Rimbaud for a while seeing Izambard as a kind of older brother. At the age of 15, Rimbaud was showing maturity as a poet; the first poem he showed Izambard, "Ophélie", would later be included in anthologies, and is regarded as one of Rimbaud's three or four best poems. On 4 May 1870, Rimbaud's mother wrote to Izambard to complain that he had given Rimbaud Victor Hugo's Les Misérables to read.
On 19 July 1870, the Franco-Prussian War broke out, between Napoleon III's Second French Empire and the Kingdom of Prussia. A week later, on 24 July, Izambard left Charleville for the summer to stay with his three aunts ? the Misses Gindre ? in Douai. In the meantime, preparations for war continued and the Collège de Charleville became a military hospital. By the end of August, with the countryside in turmoil, Rimbaud was bored and restless. In search of adventure he ran away by train to Paris without funds for his ticket. On arrival at the Gare du Nord, he was arrested and locked up in Mazas Prison to await trial for fare evasion and vagrancy. On about 6 September, Rimbaud wrote a desperate letter to Izambard, who arranged with the prison governor that Rimbaud be released into his care. As hostilities were continuing, he stayed with the Misses Gindre in Douai until he could be returned to Charleville. Izambard finally handed Rimbaud over to Mme Rimbaud on 27 September 1870, but he was at home for only ten days before running away again.
From late October 1870, Rimbaud's behaviour became openly provocative; he drank alcohol, spoke rudely, composed scatological poems, stole books from local shops, and abandoned his characteristically neat appearance by allowing his hair to grow long. In May 1871, he wrote two letters (lettres du voyant), to Izambard and to Demeny, about his method for attaining poetical transcendence or visionary power through a "long, intimidating, immense and rational derangement of all the senses. The sufferings are enormous, but one must be strong, be born a poet, and I have recognized myself as a poet."
Life with Verlaine (1871?1875)
Plaque erected on the centenary of Rimbaud's death at the place where he was shot by Verlaine in Brussels.
Caricature of Rimbaud drawn by Verlaine in 1872.
Rimbaud wrote to several poets but received no replies, so his friend, office employee Charles Auguste Bretagne, advised him to write to Paul Verlaine, an eminent Symbolist poet. Rimbaud sent Verlaine two letters with several of his poems, including the hypnotic, finally shocking "Le Dormeur du Val" (The Sleeper in the Valley), in which Nature is called upon to comfort an apparently sleeping soldier. Verlaine was intrigued by Rimbaud, and replied, "Come, dear great soul. We await you; we desire you," sending him a one-way ticket to Paris. Rimbaud arrived in late September 1871 and resided briefly in Verlaine's home. Verlaine's wife, Mathilde Mauté, was seventeen years old and pregnant, and Verlaine had recently left his job and started drinking. In later published recollections of his first sight of Rimbaud at the age of seventeen, Verlaine described him as having "the real head of a child, chubby and fresh, on a big, bony, rather clumsy body of a still-growing adolescent", with a "very strong Ardennes accent that was almost a dialect". His voice had "highs and lows as if it were breaking."
Rimbaud and Verlaine began a short and torrid affair. They led a wild, vagabond-like life spiced by absinthe and hashish. The Parisian literary coterie was scandalized by Rimbaud, whose behaviour was that of the archetypal enfant terrible, yet throughout this period he continued to write striking, visionary verse. Their stormy relationship eventually brought them to London in September 1872, a period over which Rimbaud would later express regret. During this time, Verlaine abandoned his wife and infant son (both of whom he had abused in his alcoholic rages). In England they lived in considerable poverty in Bloomsbury and in Camden Town, scraping a living mostly from teaching, as well as an allowance from Verlaine's mother. Rimbaud spent his days in the Reading Room of the British Museum where "heating, lighting, pens and ink were free". The relationship between the two poets grew increasingly bitter.
Verlaine (far left) and Rimbaud (second to left) in an 1872 painting by Henri Fantin-Latour.
In late June 1873, Verlaine returned to Paris alone, but quickly began to mourn Rimbaud's absence. On 8 July he telegraphed Rimbaud, asking him to come to the Hotel Liège in Brussels. The reunion went badly, they argued continuously, and Verlaine took refuge in heavy drinking. On the morning of 10 July, Verlaine bought a revolver and ammunition. About 16:00, "in a drunken rage", he fired two shots at Rimbaud, one of them wounding the 18-year-old in the left wrist.
Rimbaud initially dismissed the wound as superficial but had it dressed at the St-Jean hospital nevertheless. He did not immediately file charges, but decided to leave Brussels. About 20:00, Verlaine and his mother accompanied Rimbaud to the Gare du Midi railway station. On the way, by Rimbaud's account, Verlaine "behaved as if he were insane". Fearing that Verlaine "might give himself over to new excesses", Rimbaud "ran off" and "begged a policeman to arrest him". Verlaine was charged with attempted murder, then subjected to a humiliating medico-legal examination. He was also interrogated about his correspondence with Rimbaud and the nature of their relationship. The bullet was eventually removed on 17 July and Rimbaud withdrew his complaint. The charges were reduced to wounding with a firearm, and on 8 August 1873 Verlaine was sentenced to two years in prison.
Rimbaud returned home to Charleville and completed his prose work Une Saison en Enfer ("A Season in Hell")?still widely regarded as a pioneering example of modern Symbolist writing. In the work he referred to Verlaine as his "pitiful brother" (frère pitoyable) and the "mad virgin" (vierge folle), and to himself as the "hellish husband" (l'époux infernal). He described their life together as a "domestic farce" (drôle de ménage).
In 1874 he returned to London with the poet Germain Nouveau. They lived together for three months while he put together his groundbreaking Illuminations.
Travels (1875?1880)
Rimbaud (self-portrait) in Harar in 1883.
Rimbaud and Verlaine met for the last time in March 1875, in Stuttgart, after Verlaine's release from prison and his conversion to Catholicism. By then Rimbaud had given up writing in favour of a steady, working life. Some speculate he was fed up with his former wild living, or that the recklessness itself had been the source of his creativity. He continued to travel extensively in Europe, mostly on foot.
In May 1876 he enlisted as a soldier in the Dutch Colonial Army to get free passage to Java in the Dutch East Indies (now Indonesia). Four months later he deserted and fled into the jungle. He managed to return incognito to France by ship; as a deserter he would have faced a Dutch firing squad had he been caught.
In December 1878, Rimbaud journeyed to Larnaca, Cyprus, where he worked for a construction company as a stone quarry foreman. In May of the following year he had to leave Cyprus because of a fever, which on his return to France was diagnosed as typhoid.
Abyssinia (1880?1891)
In 1880 Rimbaud finally settled in Aden, Yemen, as a main employee in the Bardey agency, going on to run the firm's agency in Harar, Ethiopia. In 1884 his "Report on the Ogaden" was presented and published by the Société de Géographie in Paris. In the same year he left his job at Bardey's to become a merchant on his own account in Harar, where his commercial dealings included coffee. And (old) weapons : essentially a command Negus of Shewa (Menelik II, the future King of Kings of Ethiopia, "Conquering Lion of the Tribe of Judah") so that way to help establish the region as a unifying, as opposed to harassment of the Italian army. Several years were necessary to drive the camels caravan (lonely at the end of the trip ; with troubles later to be paid ...).
At the same time he also had an explorer activity. As during this period, he struck up a close friendship with the Governor of Harar, Ras Makonnen, father of future Ethiopian emperor Haile Selassie . (He maintained friendly relationships with the official tutor of the young heir.)
Rimbaud worked in the coffee trade. "He was, in fact, a pioneer in the business, the first European to oversee the export of the celebrated coffee of Harar from the country where coffee was born. He was only the third European ever to set foot in the city, and the first to do business there."
Sickness and death (1891)
Rimbaud's grave in Charleville. The inscription reads Priez pour lui ("Pray for him").
In February 1891, in Aden, Rimbaud developed what he initially thought was arthritis in his right knee. It failed to respond to treatment, and by March had become so painful that he prepared to return to France for treatment. Before leaving, Rimbaud consulted a British doctor who mistakenly diagnosed tubercular synovitis, and recommended immediate amputation. Rimbaud remained in Aden until 7 May to set his financial affairs in order, then caught a steamer, L'Amazone, back to France for the 13-day voyage. On arrival in Marseille, he was admitted to the Hôpital de la Conception, where his right leg was amputated a week later, on 27 May. The post-operative diagnosis was bone cancer?probably osteosarcoma.
After a short stay at the family farm in Roche, from 23 July to 23 August, he attempted to travel back to Africa, but on the way his health deteriorated, and he was re-admitted to the same hospital. He spent some time there in great pain, attended by his sister Isabelle. He received the Last rites from a priest before dying on 10 November 1891 at the age of 37 and was interred in Charleville.
Thomas Bernhard, on the 100th anniversary of Rimbaud's death, related:
?On November 10, at two o?clock in the afternoon, he was dead,? noted his sister Isabelle. The priest, shaken by so much reverence for God, administered the last rites. ?I have never seen such strong faith,? he said. Thanks to Isabelle, Rimbaud was brought to Charleville and buried in its cemetery with great pomp. There he lies still, next to his sister Vitalie, beneath a simple marble monument.
*
Inglish Site.39.
*
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!?
*
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.
*
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.
*
Index.
142.Hashish.
143.The Last Rites.
144.Jean Nicolas Arthur Rimbaud.
*
142.Hashish.
Hashish, or hash, is a cannabis product composed of compressed or purified preparations of stalked resin glands, called trichomes. It contains the same active ingredients?such as tetrahydrocannabinol (THC) and other cannabinoids?but often in higher concentrations than unsifted buds or leaves.
Hashish may be solid or resinous depending on the preparation; pressed hashish is usually solid, whereas water-purified hashish?often called "bubble melt hash"?is often a paste-like substance with varying hardness and pliability, its color most commonly light to dark brown can vary to seethrough glass varying toward yellow/tan, black or red. This all depends on the process and amount of contaminate left over.
The name hashish comes from the Arabic word ( ???? ) which means grass. It is believed that massive hashish production for international trade originated in Morocco during the 1960s, where the cannabis plant was widely available. Before the coming of the first hippies from the Hippie Hashish Trail, only small pieces of Lebanese hashish were found in Morocco. However, hemp has been reported from a cultural setting on Taiwan as long ago as 10,000 BC., and "[t]he earliest human use of Cannabis appears to have occurred in the steppe regions of Central Asia or in China." Northern India has a long social tradition in the production of hashish, known locally as charas, which is believed to be the same plant resin as was burned in the ceremonial booz rooz of Ancient Persia. Cannabis indica grows wild almost everywhere on the Indian sub-continent, and special strains have been particularly cultivated for production of ganja and hashish particularly in West Bengal, Rajasthan and the Himalayas.
In 1596, Dutchman Jan Huyghen van Linschoten spent three pages on "Bangue" (bhang) in his historic work documenting his journeys in the East. He particularly mentioned the Egyptian Hashish. He said, "Bangue is likewise much used in Turkie and Egypt, and is made in three sorts, having also three names. The first by the Egyptians is called Assis (Hashish (Arab.)), which is the poulder of Hemp, or of Hemp leaves, which is water made in paste or dough, they would eat five peeces, (each) as big as a Chestnut (or larger); This is used by the common people, because it is of a small price, and it is no wonder, that such vertue proceedeth from the Hempe, for that according to Galens opinion, Hempe excessively filleth the head."
It is consumed by being heated in a pipe, hookah, bong, bubbler, vaporizer, hot knife (placed between the tips of two heated knife blades), smoked in joints, mixed with cannabis buds or tobacco, smoked as bottle tokes ("brewing bots", "bucket bongs") or cooked in food, especially sweets.
Hashish is made from cannabinoid-rich glandular hairs known as trichomes, as well as varying amounts of cannabis flower and leaf fragments. The flowers of a mature female plant contain the most trichomes, though trichomes are also found on other parts of the plant. Certain strains of cannabis are cultivated specifically for their ability to produce large amounts of trichomes. The resin reservoirs of the trichomes, sometimes erroneously called pollen (vendors often use the euphemism "pollen catchers" to describe screened kief-grinders in order to skirt paraphernalia selling laws), are separated from the plant through various methods.
Mechanical separation methods use physical action to remove the trichomes from the plant, such as sieving through a screen by hand or in motorized tumblers. This technique is known as "drysifting". The resulting powder, referred to as "kief" or "drysift", is compressed with the aid of heat into blocks of hashish; if pure, the kief will become gooey and pliable. When a high level of pure THC is present, the end product will be almost transparent and will start to melt at the point of human contact. Ice-water separation is another mechanical method of isolating trichomes. The clarity of the final product determines quality of the final product.
Chemical separation methods generally use a solvent such as ethanol, butane or hexane to dissolve the lipophilic desirable resin. Remaining plant materials are filtered out of the solution and sent to the compost. The solvent is then evaporated, or boiled off (purged) leaving behind the desirable resins, called honey oil, "hash oil", or just "oil". Honey oil still contains waxes and essential oils and can be further purified by vacuum distillation to yield "red oil". The product of chemical separations is more commonly referred to as "honey oil." This oil is not really hashish, as the latter name covers trichomes that are extracted by sieving. This leaves most of the glands intact.
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143.The Last Rites.
The last rites are the last prayers and ministrations given to many Catholics when possible shortly before death. The last rites go by various names and include different practices in different Catholic traditions. They may be administered to those awaiting execution, mortally injured, or terminally ill.
The ministration known as the last rites in the Catholic Church does not constitute a distinct sacrament in itself. It is rather a set of sacraments given to people who are believed to be near death. These are the sacraments of Anointing of the Sick (which, in spite of not being reserved for those near death, is sometimes mistakenly supposed to be what is meant by "the last rites"), Penance and the Eucharist. If all three are administered immediately one after another, the normal order of administration is: first Penance then Anointing, then Viaticum.
The last rites are meant to prepare the dying person's soul for death, by providing absolution for sins by penance, sacramental grace and prayers for the relief of suffering through anointing, and the final administration of the Eucharist, known as "Viaticum," which is Latin for "provision for the journey."
Reception of the Eucharist in this form is the only sacrament essentially associated with dying. Accordingly, "the celebration of the Eucharist as Viaticum is the sacrament proper to the dying Christian". In the Roman Ritual's Pastoral Care of the Sick: Rites of Anointing and Viaticum, Viaticum is the only sacrament dealt with in Part II: Pastoral Care of the Dying.
Within that part, the chapter on Viaticum is followed by two more chapters, one on Commendation of the Dying, with short texts, mainly from the Bible, a special form of the litany of the saints, and other prayers, and the other on Prayers for the Dead. A final chapter provides Rites for Exceptional Circumstances, namely, the Continuous Rite of Penance, Anointing, and Viaticum, Rite for Emergencies, and Christian Initiation for the Dying. The last of these concerns the administration of Baptism and Confirmation to those who have not received these sacraments.
In addition, the priest has authority to bestow a blessing in the name of the Pope on the dying person, to which a plenary indulgence is attached.
In case of an individual awaiting execution, the person would receive Confession and Viaticum. Without having to fear death by illness, they cannot partake Anointing of the sick.
In the Orthodox Church and those Eastern Catholic Churches which follow the Rite of Constantinople, the last rites consist of the Sacred Mysteries (sacraments) of Confession and the reception of Holy Communion.
Following these sacraments, when a person dies, there are a series of prayers known as The Office at the Parting of the Soul From the Body. This consists of a blessing by the priest, the usual beginning, and after the Lord's Prayer, Psalm 50. Then a Canon to the Theotokos is chanted, entitled, "On behalf of a man whose soul is departing, and who cannot speak". This is an elongated poem speaking in the person of the one who is dying, asking for forgiveness of sin, the mercy of God, and the intercession of the saints. The rite is concluded by three prayers said by the priest, the last one being said "at the departure of the soul."
There is an alternative rite known as The Office at the Parting of the Soul from the Body When a Man has Suffered for a Long Time. The outline of this rite is the same as above, except that Psalm 70 and Psalm 143 precede Psalm 50, and the words of the canon and the prayers are different.
The rubric in the Book of Needs (priest's service book) states, "With respect to the Services said at the parting of the soul, we note that if time does not permit to read the whole Canon, then customarily just one of the prayers, found at the end of the Canon, is read by the Priest at the moment of the parting of the soul from the body."
As soon as the person has died the priest begins The Office After the Departure of the Soul From the Body (also known as The First Pannikhida).
In the Orthodox Church Holy Unction is not considered to be solely a part of a person's preparation for death, but is administered to any Orthodox Christian who is ill, physically or spiritually, to ask for God's mercy and forgiveness of sin. There is an abbreviated form of Holy Unction to be performed for a person in imminent danger of death, which does not replace the full rite in other cases.
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144.Jean Nicolas Arthur Rimbaud.
Jean Nicolas Arthur Rimbaud (/ræm?bo?/ or /?ræmbo?/; French pronunciation: ?[a?ty? ???bo]; 20 October 1854 ? 10 November 1891) was a French poet born in Charleville, Ardennes. He influenced modern literature and arts, inspired various musicians, and prefigured surrealism. He started writing poems at a very young age, while still in primary school, and stopped completely before he turned 21. He was mostly creative in his teens (17?20). His "genius, its flowering, explosion and sudden extinction, still astonishes".
Rimbaud was known to have been a libertine and for being a restless soul. He traveled extensively on three continents before his death from cancer just after his thirty-seventh birthday.
Family and childhood (1854?1861)
Arthur Rimbaud was born in the provincial town of Charleville (now part of Charleville-Mézières) in the Ardennes département in northeastern France. He was the second child of Frédéric Rimbaud (7 October 1814 ? 16 November 1878) and Marie Catherine Vitalie Cuif (10 March 1825 ? 16 November 1907).
Rimbaud's father, a Burgundian of Provençal extraction, was an infantry captain risen from the ranks; he had spent much of his army career abroad. From 1844 to 1850, he participated in the conquest of Algeria, and in 1854 was awarded the Légion d'honneur "by Imperial decree". Captain Rimbaud was described as "good-tempered, easy-going and generous". with the long moustaches and goatee of a Chasseur officer.
In October 1852, Captain Rimbaud, then aged 38, was transferred to Mézières where he met Vitalie Cuif, 11 years his junior, while on a Sunday stroll. She came from a "solidly established Ardennais family", but one with its share of bohemians; two of her brothers were alcoholics. Her personality was the "exact opposite" of Rimbaud's; she was narrowminded, "stingy and ... completely lacking in a sense of humour". When Charles Houin, an early biographer, interviewed her, he found her "withdrawn, stubborn and taciturn". Arthur Rimbaud's private name for her was "Mouth of Darkness" (bouche d'ombre).
Nevertheless, on 8 February 1853, Captain Rimbaud and Vitalie Cuif married; their first-born, Jean Nicolas Frédéric ("Frédéric"), arrived nine months later on 2 November. The next year, on 20 October 1854, Jean Nicolas Arthur ("Arthur") was born. Three more children followed: Victorine-Pauline-Vitalie on 4 June 1857 (who died a few weeks later), Jeanne-Rosalie-Vitalie ("Vitalie") on 15 June 1858 and, finally, Frédérique Marie Isabelle ("Isabelle") on 1 June 1860.
Though the marriage lasted seven years, Captain Rimbaud lived continuously in the matrimonial home for less than three months, from February to May 1853. The rest of the time his military postings ? including active service in the Crimean War and the Sardinian Campaign (with medals earned in both) ? meant he returned home to Charleville only when on leave. He was not at home for his children's births, nor their baptisms. Isabelle's birth in 1860 must have been the last straw, as after this Captain Rimbaud stopped returning home on leave entirely. Though they never divorced, the separation was complete; thereafter Mme Rimbaud let herself be known as "Widow Rimbaud" and Captain Rimbaud would describe himself as a widower. Neither the captain nor his children showed the slightest interest in re-establishing contact.
Schooling and teen years (1861?1871)
Fearing her children were being over-influenced by the neighbouring children of the poor, Mme. Rimbaud moved her family to the Cours d'Orléans in 1862. This was a better neighbourhood, and the boys, now aged nine and eight, who had been taught at home by their mother, were now sent to the Pension Rossat. Throughout the five years that they attended the school, however, their formidable mother still imposed her will upon them, pushing them for scholastic success. She would punish her sons by making them learn a hundred lines of Latin verse by heart, and further punish any mistakes by depriving them of meals. When Rimbaud was nine, he wrote a 700-word essay objecting to his having to learn Latin in school. Vigorously condemning a classical education as a mere gateway to a salaried position, Rimbaud wrote repeatedly, "I will be a rentier". Rimbaud disliked schoolwork and resented his mother's constant supervision; the children were not allowed out of their mother's sight, and until they were fifteen and sixteen respectively, she would walk them home from school.
Rimbaud on the day of his First Communion.
As a boy, Rimbaud was small and pale with brown hair, and eyes that a childhood friend described as "pale blue irradiated with dark blue?the loveliest eyes I've seen". An ardent Catholic like his mother, Rimbaud had his First Communion when he was eleven. His piety earned him the schoolyard nickname "sale petit Cagot". That same year, he and his brother were sent to the Collège de Charleville. Up to then, his reading had been largely confined to the Bible, though he had also enjoyed fairy tales and adventure stories, such as the novels of James Fenimore Cooper and Gustave Aimard. At the Collège he became a highly successful student, heading his class in all subjects except mathematics and the sciences; his schoolmasters remarked upon his ability to absorb great quantities of material. In 1869 he won eight school first prizes, including the prize for Religious Education, and in 1870 he won seven first prizes.
Hoping for a brilliant academic career for her second son, Mme Rimbaud hired a private tutor for Rimbaud when he reached the third grade. Father Ariste Lhéritier succeeded in sparking in the young scholar a love of Greek, Latin and French classical literature, and was the first to encourage the boy to write original verse, in both French and Latin. Rimbaud's first poem to appear in print was "Les Étrennes des orphelins" ("The Orphans' New Year's Gifts"), which was published in the 2 January 1870 issue of La Revue pour tous.
Two weeks later, a new teacher of rhetoric, the 22-year-old Georges Izambard, started at the Collège de Charleville. Izambard became Rimbaud's literary mentor, and soon a close accord formed between teacher and student, with Rimbaud for a while seeing Izambard as a kind of older brother. At the age of 15, Rimbaud was showing maturity as a poet; the first poem he showed Izambard, "Ophélie", would later be included in anthologies, and is regarded as one of Rimbaud's three or four best poems. On 4 May 1870, Rimbaud's mother wrote to Izambard to complain that he had given Rimbaud Victor Hugo's Les Misérables to read.
On 19 July 1870, the Franco-Prussian War broke out, between Napoleon III's Second French Empire and the Kingdom of Prussia. A week later, on 24 July, Izambard left Charleville for the summer to stay with his three aunts ? the Misses Gindre ? in Douai. In the meantime, preparations for war continued and the Collège de Charleville became a military hospital. By the end of August, with the countryside in turmoil, Rimbaud was bored and restless. In search of adventure he ran away by train to Paris without funds for his ticket. On arrival at the Gare du Nord, he was arrested and locked up in Mazas Prison to await trial for fare evasion and vagrancy. On about 6 September, Rimbaud wrote a desperate letter to Izambard, who arranged with the prison governor that Rimbaud be released into his care. As hostilities were continuing, he stayed with the Misses Gindre in Douai until he could be returned to Charleville. Izambard finally handed Rimbaud over to Mme Rimbaud on 27 September 1870, but he was at home for only ten days before running away again.
From late October 1870, Rimbaud's behaviour became openly provocative; he drank alcohol, spoke rudely, composed scatological poems, stole books from local shops, and abandoned his characteristically neat appearance by allowing his hair to grow long. In May 1871, he wrote two letters (lettres du voyant), to Izambard and to Demeny, about his method for attaining poetical transcendence or visionary power through a "long, intimidating, immense and rational derangement of all the senses. The sufferings are enormous, but one must be strong, be born a poet, and I have recognized myself as a poet."
Life with Verlaine (1871?1875)
Plaque erected on the centenary of Rimbaud's death at the place where he was shot by Verlaine in Brussels.
Caricature of Rimbaud drawn by Verlaine in 1872.
Rimbaud wrote to several poets but received no replies, so his friend, office employee Charles Auguste Bretagne, advised him to write to Paul Verlaine, an eminent Symbolist poet. Rimbaud sent Verlaine two letters with several of his poems, including the hypnotic, finally shocking "Le Dormeur du Val" (The Sleeper in the Valley), in which Nature is called upon to comfort an apparently sleeping soldier. Verlaine was intrigued by Rimbaud, and replied, "Come, dear great soul. We await you; we desire you," sending him a one-way ticket to Paris. Rimbaud arrived in late September 1871 and resided briefly in Verlaine's home. Verlaine's wife, Mathilde Mauté, was seventeen years old and pregnant, and Verlaine had recently left his job and started drinking. In later published recollections of his first sight of Rimbaud at the age of seventeen, Verlaine described him as having "the real head of a child, chubby and fresh, on a big, bony, rather clumsy body of a still-growing adolescent", with a "very strong Ardennes accent that was almost a dialect". His voice had "highs and lows as if it were breaking."
Rimbaud and Verlaine began a short and torrid affair. They led a wild, vagabond-like life spiced by absinthe and hashish. The Parisian literary coterie was scandalized by Rimbaud, whose behaviour was that of the archetypal enfant terrible, yet throughout this period he continued to write striking, visionary verse. Their stormy relationship eventually brought them to London in September 1872, a period over which Rimbaud would later express regret. During this time, Verlaine abandoned his wife and infant son (both of whom he had abused in his alcoholic rages). In England they lived in considerable poverty in Bloomsbury and in Camden Town, scraping a living mostly from teaching, as well as an allowance from Verlaine's mother. Rimbaud spent his days in the Reading Room of the British Museum where "heating, lighting, pens and ink were free". The relationship between the two poets grew increasingly bitter.
Verlaine (far left) and Rimbaud (second to left) in an 1872 painting by Henri Fantin-Latour.
In late June 1873, Verlaine returned to Paris alone, but quickly began to mourn Rimbaud's absence. On 8 July he telegraphed Rimbaud, asking him to come to the Hotel Liège in Brussels. The reunion went badly, they argued continuously, and Verlaine took refuge in heavy drinking. On the morning of 10 July, Verlaine bought a revolver and ammunition. About 16:00, "in a drunken rage", he fired two shots at Rimbaud, one of them wounding the 18-year-old in the left wrist.
Rimbaud initially dismissed the wound as superficial but had it dressed at the St-Jean hospital nevertheless. He did not immediately file charges, but decided to leave Brussels. About 20:00, Verlaine and his mother accompanied Rimbaud to the Gare du Midi railway station. On the way, by Rimbaud's account, Verlaine "behaved as if he were insane". Fearing that Verlaine "might give himself over to new excesses", Rimbaud "ran off" and "begged a policeman to arrest him". Verlaine was charged with attempted murder, then subjected to a humiliating medico-legal examination. He was also interrogated about his correspondence with Rimbaud and the nature of their relationship. The bullet was eventually removed on 17 July and Rimbaud withdrew his complaint. The charges were reduced to wounding with a firearm, and on 8 August 1873 Verlaine was sentenced to two years in prison.
Rimbaud returned home to Charleville and completed his prose work Une Saison en Enfer ("A Season in Hell")?still widely regarded as a pioneering example of modern Symbolist writing. In the work he referred to Verlaine as his "pitiful brother" (frère pitoyable) and the "mad virgin" (vierge folle), and to himself as the "hellish husband" (l'époux infernal). He described their life together as a "domestic farce" (drôle de ménage).
In 1874 he returned to London with the poet Germain Nouveau. They lived together for three months while he put together his groundbreaking Illuminations.
Travels (1875?1880)
Rimbaud (self-portrait) in Harar in 1883.
Rimbaud and Verlaine met for the last time in March 1875, in Stuttgart, after Verlaine's release from prison and his conversion to Catholicism. By then Rimbaud had given up writing in favour of a steady, working life. Some speculate he was fed up with his former wild living, or that the recklessness itself had been the source of his creativity. He continued to travel extensively in Europe, mostly on foot.
In May 1876 he enlisted as a soldier in the Dutch Colonial Army to get free passage to Java in the Dutch East Indies (now Indonesia). Four months later he deserted and fled into the jungle. He managed to return incognito to France by ship; as a deserter he would have faced a Dutch firing squad had he been caught.
In December 1878, Rimbaud journeyed to Larnaca, Cyprus, where he worked for a construction company as a stone quarry foreman. In May of the following year he had to leave Cyprus because of a fever, which on his return to France was diagnosed as typhoid.
Abyssinia (1880?1891)
In 1880 Rimbaud finally settled in Aden, Yemen, as a main employee in the Bardey agency, going on to run the firm's agency in Harar, Ethiopia. In 1884 his "Report on the Ogaden" was presented and published by the Société de Géographie in Paris. In the same year he left his job at Bardey's to become a merchant on his own account in Harar, where his commercial dealings included coffee. And (old) weapons : essentially a command Negus of Shewa (Menelik II, the future King of Kings of Ethiopia, "Conquering Lion of the Tribe of Judah") so that way to help establish the region as a unifying, as opposed to harassment of the Italian army. Several years were necessary to drive the camels caravan (lonely at the end of the trip ; with troubles later to be paid ...).
At the same time he also had an explorer activity. As during this period, he struck up a close friendship with the Governor of Harar, Ras Makonnen, father of future Ethiopian emperor Haile Selassie . (He maintained friendly relationships with the official tutor of the young heir.)
Rimbaud worked in the coffee trade. "He was, in fact, a pioneer in the business, the first European to oversee the export of the celebrated coffee of Harar from the country where coffee was born. He was only the third European ever to set foot in the city, and the first to do business there."
Sickness and death (1891)
Rimbaud's grave in Charleville. The inscription reads Priez pour lui ("Pray for him").
In February 1891, in Aden, Rimbaud developed what he initially thought was arthritis in his right knee. It failed to respond to treatment, and by March had become so painful that he prepared to return to France for treatment. Before leaving, Rimbaud consulted a British doctor who mistakenly diagnosed tubercular synovitis, and recommended immediate amputation. Rimbaud remained in Aden until 7 May to set his financial affairs in order, then caught a steamer, L'Amazone, back to France for the 13-day voyage. On arrival in Marseille, he was admitted to the Hôpital de la Conception, where his right leg was amputated a week later, on 27 May. The post-operative diagnosis was bone cancer?probably osteosarcoma.
After a short stay at the family farm in Roche, from 23 July to 23 August, he attempted to travel back to Africa, but on the way his health deteriorated, and he was re-admitted to the same hospital. He spent some time there in great pain, attended by his sister Isabelle. He received the Last rites from a priest before dying on 10 November 1891 at the age of 37 and was interred in Charleville.
Thomas Bernhard, on the 100th anniversary of Rimbaud's death, related:
?On November 10, at two o?clock in the afternoon, he was dead,? noted his sister Isabelle. The priest, shaken by so much reverence for God, administered the last rites. ?I have never seen such strong faith,? he said. Thanks to Isabelle, Rimbaud was brought to Charleville and buried in its cemetery with great pomp. There he lies still, next to his sister Vitalie, beneath a simple marble monument.
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