Gold Trading Account - Gold Fix - Current Price Of 14k Gold.
Gold Trading Account
- An account which shows the gross profit or loss of a manufacturing or retail business, i.e. sales less the cost of sales.
- Shows what Gross Profit the business has made within an accounting period It comes on top of the Profit and Loss Account
- An account (comprising a unique username and password) issued to a Market Member's Authorised Trader for the purposes of buying and/or selling coal on globalCOAL.
- amber: a deep yellow color; "an amber light illuminated the room"; "he admired the gold of her hair"
- An alloy of this
- A yellow precious metal, the chemical element of atomic number 79, valued esp. for use in jewelry and decoration, and to guarantee the value of currencies
- coins made of gold
- A deep lustrous yellow or yellow-brown color
- made from or covered with gold; "gold coins"; "the gold dome of the Capitol"; "the golden calf"; "gilded icons"
Head-Shrinking on Vimeo by Ramtrix
Head-Shrinking and the Purpose of Tsantsa
In pre-Columbian times the art of shrinking heads was widespread in the Andean area. Early chronicles have given us excellent descriptions of shrunken heads and the methods of their preparation among the Indians of the Ecuadorian Coast.To understand the motives behind the preparation of tsantsa it is necessary to realize that the tsantsa itself possesses tsarutama or magical power. Immediately following the battle the head was taken as a trophy, which indicated that the maker had properly fulfilled the obligation to his lineage in taking blood revenge.
Most Jivaro Indians would consider any victory over the enemy as incomplete, and perhaps the whole war expedition a failure if they were unable to return without one or more trophies. Furthermore, possessing the tsantsa itself would benefit the warrior's good fortune as well as please the spirits of his ancestors. The warrior could expect the spirits of their dead relatives to bestow them with good crops and fortune. Consequently, one could anticipate corresponding misfortune if their murders were not properly avenged. The Jivaros gave much more thought to the harm that might come to them through the ill will of the neglected dead relatives ghosts, than they did to the malevolent actions of enemy ghosts.
More importantly, the reason behind the preparation of the tsantsa is to paralyze the spirit of the enemy attached to the head so that it cannot escape and take revenge upon the murderer. This also prevents the spirit or soul from continuing into the afterlife where it could harm dead ancestors. When the warrior kills his enemy, he is not only after the victim's life, but more importantly he seeks to possess the victim's soul. Acquiring trophies after a battle, was also an instrument of increasing a warrior's own personal power, known as arutam. The idea behind killing the enemy and taking his head as a trophy, brings the victim's arutam to the warrior. The power of the dead man's soul is still considered dangerous to the victorious tribe and therefore the motive behind shrinking the head of the enemy is to conquer and destroy the spirit or soul.
In addition to satisfying the notion of blood-revenge and possessing the dead man's soul, the transformation of the head into a tsantsa implies a deadly insult not only to the dead man himself, but also to his whole tribe.
The head means to the warrior what the Medal of Honor means to an American soldier.
Celebration of the Tsantsa
After a successful attack on an enemy village, the victors were quick to cut or mutilate the bodies of the slain enemies. Having satisfied their desire for vengeance, the warring party made a hasty retreat before their opponents could recover from their surprise. Messengers were sent ahead to announce the outcome of the expedition to the waiting people at home.
A series of tsantsa feasts were held which marked a successful raid. The rituals which followed unfolded in three episodes, each lasting several days with the last feast separated by an interval of approximately a year. The reason for the separation between feasts is to allow the for the re-harvesting of crops for the subsequent celebration. The first of these feasts is referred to as "his very blood" or numpenk. This feast is held at the house of a previously appointed wea, or master of ceremonies who had agreed to act as the host. The second feast is known as fulfillment or amianu, which is celebrated approximately a year later at one of the killer's houses. The host of this celebration usually builds a new house more worthy of the occasion. The third and final of these feasts is called the napin, which is the largest of all feasts with the head-takers supplying all the food and drink for the next six days. Abundant food is required or the head-taker may lose the prestige and notoriety he had acquired during their wartime. The Jivaro warriors smeared themselves with blood and danced with the shrunken heads of their enemies dramatizing the killing.
The reasons behind the ceremonies held with the tsantsa are for the benefit of departed relatives in order to show that the Jivaros are fulfilling their obligations of blood revenge as well as to increase their own prestige. The possession of the trophy enabled the warrior to be singled out in admiration amongst his peers. During this victory celebration, the women captives stood around weeping. Accordingly, if no female captives were taken, proxies were appointed from among their own women to mourn for each tsantsa.
In spite of the grandiose celebrations and the prestige acquired, that the warriors held to celebrate the tsantsa, the host's resources were often depleted during the feasts.
Surprisingly, despite the amount of care and diligence that went into the preparation trophy and feasts, immediately following the final celebration, the heads were often discarded with relative indifference to the children or eventually lo
Heilig-Bloedbasiliek
Basilica of the Holy Blood.
This is a place of wonder. In 1150, Thierry of Alsace returned from the 2nd Crusade with what is supposed to be the blood of Christ. This church was completed in 1157 to house the relic which has been encased in the same glass cylinder ever since. At one point during the Middle Ages, the pope granted indulgences to those who made a pilgrimage here.
Within, there is a rainbow lit chapel. There is a line of people who have come to see the Holy Blood; all for various reasons. There are the sight-seers, and those with the utmost of reverence. At your turn, you walk up the red steps, make a small donation for the upkeep of the church, and then kiss or touch the glass, which is being watched over by a statuesque priest. Within the glass there appears to be a bloody wrapping of gauze.
This has been happening for 900 years. And that fact alone is a piece of awe.
March 7, 2011
Brugge/Bruges
Belgium/Belgique/Belgie
Bruges (Brugge in Dutch) is a gem of a museum piece- almost miraculously so. It rose early enough to create its own prosperity and identity before most other cities in Northern Europe, and it faded soon enough to escape the cataclysms of the Reformation and Industrial eras.
Bruges built its fortune upon the trade and processing of wool products from England and Scotland, and upon goods from the continental interior. By the late 1100's, ships began arriving in the city's Zwin River from as far as the Hanseatic League and Venice with goods from as far as the Middle East and Russia. Trade was conducted along the canals, and Bruges quickly became arguably the most important port in Europe. This complex trade led to the development of more sophisticated financial systems, and in 1309, Bruges opened what was possibly the world's first stock exchange.
Such was the city's prosperity that when the queen of France visited in 1301 she is quoted as saying: "I thought I alone was queen, but I see that I have 600 rivals here". Bruges' richness also helped develop the earliest artists of the Northern Renaissance, most notably Jan van Eyck.
Only a year later, the French garrisoned an army in the city to settle a dispute among the ruling and merchant classes, and on the night of May 18 a revolt against French rule began with the "Bruges Matins", in which a mob filled the streets killing anyone who could not properly pronounce the Dutch phrase: "schild en vriend" (supposedly difficult to pronounce for a French speaker). Almost the entire French population (estimated at 2,000) was massacred. Over the next few years, local militias throughout Flanders drove the French out, thus permanently cementing the city in Dutch/Flemish culture.
At its peak, Bruges had a population of 200,000, and by many accounts was the second largest city in Europe after Paris. The miraculousness of Brugge as a "museum piece", however, comes from its precipitous decline. Around 1500, by one of the many whims of the North Sea, the Zwin River began to silt up. Lacking its lifeblood, the city fell into obscurity as business moved to Brussels, Ghent, and Antwerp.
It became a forgotten city, "Die tote Stadt" of Korngold's 20th century opera. Its dormancy, however, was its preservation. Hardly, if any, Baroque, Classical, or 19th century developments ever touched this town. In the past century, however, Bruges has picked up speed again, this time due to tourism.
The result- a pretty much intact medieval city, not terribly different from its original state. As such, it draws its requisite tourists, and can be seen at times a sort of historical theme park (but thankfully without the commercialization).
To walk its streets is surreal. A fever dream of sorts. The real magic is at night, when the daytrippers disappear, and the few tourists that are left hole up with locals at the bar or sit in the Grote Markt listening to the ethereal and ornate rings from the bell tower. The ancient streets then are dead quiet, the canals still, and one can feel the ghosts rising.
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