November 24th, 2009

Wherever You're Going (It's Alright)

It always seems to me that you only want to see what people want you to see. Clouded in your smokescreens I know that I will work not enough to see you. So I choose to walk a way and find someone who's surface exudes their inner beauty and all in the hope of avoiding some ugly monsters closeted in your smokescreen. Whatever you do, Whatever you say it's alright.

We've wonderful foes on the seas

Who kick up a wonderful riot;

We'll bang them with wonderful ease

And make them all wonderful quiet.

In Egypt we'd wonderful works;

Bonaparte, that great undertaker,

Went to take the whole land from the Turks,

But he couldn't take one single Acre.

Bloody Sunday (1905)

From Wikipedia, the free encyclopedia

Jump to: navigation, search
Demonstrators march to the Winter Palace.
Bloody Sunday (Russian: Кровавое воскресенье) was an incident on January 22 [O.S. January 9] 1905 in St. Petersburg, Russia, where unarmed, peaceful demonstrators marching to present a petition to Tsar Nicholas II were gunned down by the Imperial Guard. The march was organized by Father Gapon, who had collaborated with Sergei Zubatov of the Okhrana, the Tsarist secret police, to create workers' organizations[1] and thus considered by some to be its agent provocateur. Bloody Sunday was an event with grave consequences for the Tsarist regime, as the disregard for ordinary people shown by the massacre undermined support for the state.

[edit] Preludes

The soldiers shooting at peaceful demonstrators at the Winter Palace in modern St. Petersburg. Still from the Soviet propaganda movie "Devyatoe yanvarya" (1925).
The previous December, a strike occurred at the Putilov plant. Sympathy strikes in other parts of the city raised the number of strikers above 80,000. By January 8, the city had no electricity and no newspapers. All public areas were declared closed. Father Gapon, a Russian priest who was concerned about the conditions experienced by the working and lower classes, organized a peaceful "workers' procession" to the Winter Palace to deliver a petition to the Tsar that Sunday stating reforms they had desperately wanted. The petition, written by Gapon, made clear the problems and opinions of the workers, and called for improved working conditions, condemned the overtime that the factory owners had forced upon their workers, fairer wages, and a reduction in the working day to eight hours. Other demands included an end to the Russo-Japanese War and the introduction of universal suffrage. However, the Tsar was in no condition to meet the demands of the workers due to the depression sweeping Russia. The procession was well stewarded by followers of Gapon and any terrorists and hot-heads were removed and all the participants checked for weapons. Chairman of the Council of Ministers Sergei Witte was implored not to act against the marchers. Troops had been deployed around the Winter Palace and at other key points. The Tsar left the city on January 8 for Tsarskoe Selo.

[edit] Bloody Sunday

On the Sunday, striking workers and their families gathered at six points in the city of St. Petersburg. They were organized and led by Father Gapon. Clutching religious icons and singing hymns and patriotic songs (particularly "God save the Tsar"), a crowd of "more than 300,000"[2], led by Father Gapon proceeded towards the Winter Palace, the Tsar's official residence, without police interference. The demonstrators brought along their families in hope of seeing their Tsar and delivering the petition to him as they believed he would take into account their miseries and attempt to sort their problems for them. They believed it would be a peaceful and patriotic day during which they could pass on their petition to the Tsar. The army pickets near the palace released warning shots, and then fired directly into the crowds to disperse them. Gapon was fired upon near the Narva Gate. Around forty people surrounding him were killed, but he was not injured.[citation needed] Although the Tsar had not been present at the Winter Palace at this time, he received the blame for the deaths, resulting in a surge of bitterness towards himself and his autocratic rule from the Russian people.
Bloody Sunday massacre in St. Petersburg.
The number killed is uncertain. The Tsar's officials recorded 96 dead and 333 injured; anti-government sources claimed more than 4,000 dead; moderate estimates still average around 1,000 killed or wounded, both from shots and trampled during the panic. Nicholas II described the day as "painful". As reports spread across the city, disorder and looting broke out. Gapon's Assembly was closed down that day, and Gapon quickly left Russia. Returning in October, he was assassinated by the order of the Combat Organization of the Socialist-Revolutionary Party after he revealed to his friend Pinhas Rutenberg that he was working for the Okhrana or Secret Police.[1]
This event inflamed revolutionary activities in Russia and contributed to the Revolution of 1905.
Tolstoy was still subject to the emotion caused by one of the most tragical examples of this heroic non-resistance of a people the bloody manifestation of January 22nd in St. Petersburg, when an unarmed crowd, led by Father Gapon, allowed itself to be shot down without a cry of hatred or a gesture of self-defence.

Romain Rolland, Life of Tolstoy

3. The Enoch Calendar

The calendar described in the Book of Enoch has many excellent features. One of the best is that it has a very simple, elegant pattern. My understanding of the text is that it has twelve months of 30 days and 4 other days which are quarter-year markers for the four seasons. Thus it totals exactly 364 days.[13] The names of the months are not given, but it is clear that each season is to be reckoned as the three months following the day heralding that season. Figure 1 illustrates the pattern, complete with suggested names.
Figure 1. The Enoch Calendar.
There are several appealing aspects to such a scheme. Not only is it very structured with the same number of days every month, but every quarter-year contains 91 days, which is exactly 13 weeks. That would mean that every quarter would start on the same day of the week. It would also mean that a year would comprise exactly 52 weeks, instead of being one or two days in excess.
Modern Calendar Reform. It turns out that the biggest complaint against our modern Gregorian calendar is that the commercial community would much prefer that every quarter start on the same day of the week. The big feature of the so-called World Calendar which was proposed from 1931-1955 was that every quarter has 91 days, just like the Enoch Calendar. The difference was that the World Calendar adds one or two extra days annually which were simply not reckoned in the week or year at all, in order to attain the needed average of 365.24 to keep aligned with the seasons. That was unacceptable to Christians, Hebrews, and Muslims alike, all of whom believe that the week is sacred and should be an unbroken cycle. Hence the World Calendar was not adopted.[14]
Thus, modern calendar reform has been advocating the very features of the calendar of Enoch. The only problem is that the Enoch Calendar purports to keep aligned with the seasons, even describing the place of sunrise during different seasons and also specifying the amount of the lengthening of the day in summer months and its shortening during the winter months.
Astronomers would also like the calendar of Enoch because it emphasizes the four natural divisions of the year. The phrases "first day of spring," summer, autumn and winter are commonly used to denote what astronomers call the spring and autumn equinoxes and the summer and winter solstices. The equinoxes are the two days each year on which the sun rises most nearly due east, making the days and nights of equal length. The solstices occur when the sun rises at the farthest point north or south, causing the longest and shortest days of the year. Surely the idea of having those four days be emphasized on the calendar would be appealing to astronomers who would like to keep the public aware that the calendar is indeed tied to astronomy.
Intercalation. So what about those extra days needed to keep aligned with the seasons? Nowhere does the Book of Enoch forbid intercalation, meaning inserting extra "leap days" into the year to keep it aligned with the seasons. It does, however, seem to imply that the week should be an unbroken cycle, because surely one of the main reasons for choosing a 364-day year length is that it is exactly 52 weeks. Thus, the possibility arises of inserting an entire extra week every few years to bring the average to the needed 365.24 days. That would fulfill both the purpose of keeping aligned with the seasons and yet keeping the week an unbroken cycle of 7 days.
Actually, the Book of Enoch does appear to suggest an intercalation method which has been largely overlooked.[15] In discussing the motion of the moon, the angel tells Enoch what I believe to be the secret of when to insert the extra weeks:

"The moon brings on all the years exactly, that their stations may come neither too forwards nor too backwards a single day; but that the years may be changed with correct precision in 364 days. In three years the days are 1,092; . . . To the moon alone belong in three years 1,062 days . . . So that the moon has thirty days less than the sun and stars. . . . The year then becomes truly complete according to the station of the moons and the station of the sun . . ." (Enoch 74:11-17 {73:13-14, 12, 16})
In other words, it is the moon which "brings on all the years exactly," meaning that intercalation is to be done such that the new year (at the spring equinox) approximately aligns with the new moon. That will only be possible in certain years, but it provides a guideline for when to insert the extra one-week intervals. The angel seems to be pointing out that, in addition to its primary goal of aligning with the seasons of the sun, a secondary purpose of the Enoch Calendar is to keep aligned with the moon also. That makes it surprisingly similar to the Hebrew calendar, which has the primary goal of aligning with the moon, and a secondary goal of aligning with the sun.
Note also that the angel points out another excellent reason for the choice of 364 days. The lunar year of 354 days is 10 days short of 364 days, so in three years the lunar cycle is 30 days short of three 364-day Enoch years. The Hebrew calendar inserts an extra 30-day lunar month about every three years to keep aligned with the sun. Thus, during many three year intervals, the Hebrew and Enoch year align perfectly with no intercalation.[16] There is an excellent example of this very alignment of Hebrew and Enoch calendars during the life of Christ, discussed below.
An unexpected feature of the 364-day year is that it results in an average year length even more accurate than our modern Gregorian calendar. The actual length of the year is now 365.2422 days. The Gregorian calendar averages 365.2425 days which is much closer than the former Julian calendar which averaged 365.25 days. But if 52 weeks are intercalated every 293 years into the calendar of Enoch, then it averages 365.2423 days which is extremely accurate. It is very surprising that such accuracy can be obtained by intercalating an entire week at a time over so short a time period. In contrast, our Gregorian calendar intercalates one day at a time over a 400-year cycle and achieves less long-term accuracy.[17] A 364-day calendar based on an intercalated Enoch calendar has been proposed.[18]
Alignment with Week. Because every quarter of the Enoch Calendar will always begin on the same day of the week, we need to know what weekday begins each quarter. One big clue is that this calendar is holy, having been revealed by an angel, and therefore most likely tied to days which God has declared holy. Both the first and last day of the week have been declared holy: the seventh day (Saturday) was the sabbath day before the resurrection of Jesus Christ, after which the first day of the week (Sunday) became the day of worship for those who accept him as the Messiah (Acts 20:7).
The most obvious alignment is that each quarter should begin on a Sunday just as each week begins on a Sunday. Let us try that hypothesis and see what fruit it bears.[19]
Beginning of Day. Another important point is to define when each day begins. The Book of Enoch is apparently mute on this subject, but it may imply that the day begins at dawn for several reasons. First, the description of the solar calendar begins with the sun rising. Second, day is consistently mentioned as occurring before night, as opposed to Genesis where the evening always precedes the morning (as in the Hebrew day). And finally, as a rule, calendars usually begin both days and years on the same part of the light/dark cycle. That is, calendars on which the year begins in the spring also have the day begin at dawn; if the day begins in the evening, then the year begins in the fall. Even on our Gregorian calendar, the day begins at midnight and the year in mid winter. Thus, let us proceed with the tentative proposal that the day on the Enoch calendar begins at dawn.

"Rich Girl"

Lets, go
You're a rich girl, and you've gone too far
'Cause you know it don't matter anyway
You can rely on the old man's money
You can rely on the old man's money
It's a bitch girl but you've gone too far
'Cause you know it don't matter anyway
You can rely on the old man's money
You can rely on the old man's money

It's all about the bling bling
Diamonds pearls and rings
Daddy's little girl, pushin' the benjamins
Now all its about is the money money money
Livin' the high life, she's a real fine honey
And she's only out for the good times, good times
And I'm only tryin' to make the girl mine, girl mine
And she's playin' like hard to get
only rollin with the fellas in the 500 benz

She got big house, drop top, jet ski
Versace, Prada and Veni
Damm ain't it funny that she gets what she wants
But she ain't got a clue about love

You're a rich girl, and you've gone too far
'Cause you know it don't matter anyway
You can rely on the old man's money
You can rely on the old man's money

It's a bitch girl but you've gone too far
'Cause you know it don't matter anyway
Say money but it won't get you too far
Get you too far

Why don't you realise
that she means more to me,
than money,car,cash,clothes and everything else
Tryin' just to let her know, just to let you know
That it's not about material things
It's all about her and me


And don't you know, don't you know
That it's wrong to take what is given you?
So far gone, on your own
You can get along if you try to be strong
But you'll never be strong, Girl