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2010 onwards
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04dec63
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Thursday, December 3, 2009
hayats
Saturday, January 24, 2009
seaside

Mythologist and writer Thomas Bulfinch included the Roman myth of Æneas in his collection of myths, originally published as The Age of Fable (1855). Æneas, son of the Trojan prince Anchises and Venus, goddess of love, was a heroic leader and warrior who fled Troy after it was captured by the Greeks in the Trojan War. The Roman poet Virgil told Æneas’s story in his epic the Aeneid.
From Bulfinch’s Mythology: Adventures of Æneas
By Thomas Bulfinch
We have followed one of the Grecian heroes, Ulysses, in his wanderings on his return home from Troy, and now we propose to share the fortunes of the remnant of the conquered people, under their chief Æneas, in their search for a new home, after the ruin of their native city. On that fatal night when the wooden horse disgorged its contents of armed men, and the capture and conflagration of the city were the result, Æneas made his escape from the scene of destruction, with his father, and his wife, and young son. The father, Anchises, was too old to walk with the speed required, and Æneas took him upon his shoulders. Thus burdened, leading his son and followed by his wife, he made the best of his way out of the burning city; but, in the confusion, his wife was swept away and lost.
On arriving at the place of rendezvous, numerous fugitives, of both sexes, were found, who put themselves under the guidance of Æneas. Some months were spent in preparation, and at length they embarked. They first landed on the neighboring shores of Thrace, and were preparing to build a city, but Æneas was deterred by a prodigy. Preparing to offer sacrifice, he tore some twigs from one of the bushes. To his dismay the wounded part dropped blood. When he repeated the act a voice from the ground cried out to him, 'Spare me, Æneas; I am your kinsman, Polydore, here murdered with many arrows, from which a bush has grown, nourished with my blood.' These words recalled to the recollection of Æneas that Polydore was a young prince of Troy, whom his father had sent with ample treasures to the neighbouring land of Thrace, to be there brought up, at a distance from the horrors of war. The king to whom he was sent had murdered him and seized his treasures. Æneas and his companions, considering the land accursed by the stain of such a crime, hastened away.
They next landed on the island of Delos, which was once a floating island, till Jupiter fastened it by adamantine chains to the bottom of the sea. Apollo and Diana were born there, and the island was sacred to Apollo. Here Æneas consulted the oracle of Apollo, and received an answer, ambiguous as usual,—'Seek your ancient mother; there the race of Æneas shall dwell, and reduce all other nations to their sway.' The Trojans heard with joy and immediately began to ask one another, 'Where is the spot intended by the oracle?' Anchises remembered that there was a tradition that their forefathers came from Crete and thither they resolved to steer. They arrived at Crete and began to build their city, but sickness broke out among them, and the fields that they had planted failed to yield a crop. In this gloomy aspect of affairs Æneas was warned in a dream to leave the country and seek a western land, called Hesperia, whence Dardanus, the true founder of the Trojan race, had originally migrated. To Hesperia, now called Italy, therefore, they directed their future course, and not till after many adventures and the lapse of time sufficient to carry a modern navigator several times round the world, did they arrive there.
Their first landing was at the island of the Harpies. These were disgusting birds with the heads of maidens, with long claws and faces pale with hunger. They were sent by the gods to torment a certain Phineus, whom Jupiter had deprived of his sight, in punishment of his cruelty; and whenever a meal was placed before him the Harpies darted down from the air and carried it off. They were driven away from Phineus by the heroes of the Argonautic expedition, and took refuge in the island where Æneas now found them.
When they entered the port the Trojans saw herds of cattle roaming over the plain. They slew as many as they wished and prepared for a feast. But no sooner had they seated themselves at the table than a horrible clamour was heard in the air, and a flock of these odious harpies came rushing down upon them, seizing in their talons the meat from the dishes and flying away with it. Æneas and his companions drew their swords and dealt vigorous blows among the monsters, but to no purpose, for they were so nimble it was almost impossible to hit them, and their feathers were like armour impenetrable to steel. One of them, perched on a neighbouring cliff, screamed out, 'Is it thus, Trojans, you treat us innocent birds, first slaughter our cattle and then make war on ourselves?' She then predicted dire sufferings to them in their future course, and having vented her wrath flew away. The Trojans made haste to leave the country, and next found themselves coasting along the shore of Epirus. Here they landed, and to their astonishment learned that certain Trojan exiles, who had been carried there as prisoners, had become rulers of the country. Andromache, the widow of Hector, became the wife of one of the victorious Grecian chiefs, to whom she bore a son. Her husband dying, she was left regent of the country, as guardian of her son, and had married a fellow-captive, Helenus, of the royal race of Troy. Helenus and Andromache treated the exiles with the utmost hospitality, and dismissed them loaded with gifts.
From hence Æneas coasted along the shore of Sicily and passed the country of the Cyclopses. Here they were hailed from the shore by a miserable object, whom by his garments, tattered as they were, they perceived to be a Greek. He told them he was one of Ulysses' companions, left behind by that chief in his hurried departure. He related the story of Ulysses' adventure with Polyphemus, and besought them to take him off with them as he had no means of sustaining his existence where he was but wild berries and roots, and lived in constant fear of the Cyclopses. While he spoke Polyphemus made his appearance; 'a terrible monster, shapeless, vast, whose only eye had been put out.' He walked with cautious steps, feeling his way with a staff, down to the seaside, to wash his eye-socket in the waves. When he reached the water, he waded out towards them, and his immense height enabled him to advance far into the sea, so that the Trojans, in terror, took to their oars to get out of his way. Hearing the oars, Polyphemus shouted after them, so that the shores resounded, and at the noise the other Cyclopses came forth from their caves and woods and lined the shore, like a row of lofty pine trees. The Trojans plied their oars and soon left them out of sight.
Æneas had been cautioned by Helenus to avoid the strait guarded by the monsters Scylla and Charybdis. There Ulysses, the reader will remember, had lost six of his men, seized by Scylla while the navigators were wholly intent upon avoiding Charybdis. Æneas, following the advice of Helenus, shunned the dangerous pass and coasted along the island of Sicily.
Juno [queen of the gods in Roman mythology, the counterpart of the Greek Hera], seeing the Trojans speeding their way prosperously towards their destined shore, felt her old grudge against them revive, for she could not forget the slight that Paris [son of the king and queen of Troy] had put upon her, in awarding the prize of beauty to another. 'In heavenly minds can such resentments dwell!' Accordingly she hastened to Æolus, the ruler of the winds,—the same who supplied Ulysses with favouring gales, giving him the contrary ones tied up in a bag. Æolus obeyed the goddess and sent forth his sons, Boreas, Typhon, and the other winds, to toss the ocean. A terrible storm ensued and the Trojan ships were driven out of their course towards the coast of Africa. They were in imminent danger of being wrecked, and were separated, so that Æneas thought that all were lost except his own.
At this crisis, Neptune, hearing the storm raging, and knowing that he had given no orders for one, raised his head above the waves, and saw the fleet of Æneas driving before the gale. Knowing the hostility of Juno, he was at no loss to account for it, but his anger was not the less at this interference in his province. He called the winds and dismissed them with a severe reprimand. He then soothed the waves, and brushed away the clouds from before the face of the sun. Some of the ships which had got on the rocks he prised off with his own trident, while Triton and a sea-nymph, putting their shoulders under others, set them afloat again. The Trojans, when the sea became calm, sought the nearest shore, which was the coast of Carthage, where Æneas was so happy as to find that one by one the ships all arrived safe, though badly shaken.
Tuesday, August 5, 2008
all
all
people
on both side of durand line in kabul plus khyber are
suffering
for no sin
of their
if the haves
continue this attitute
they
would
face elimination
at the hands
of world primitive
living
tribe
t6he puktoons
running
in tens of millions
on the same analogy that eliminated ussr
to rubbles out of which was born
russia
Tuesday, July 8, 2008
confusion and reality
Saturday, July 5, 2008
Friday, June 20, 2008
hi n good wishes
its the 21st june and it would bve 23rd june on monday thereby changing the long days to shorten untill 22 decenber
have a great weekend
regards
Tuesday, June 17, 2008
just for all who visit and thanks
its been quite difficult these days to have electricity most of the times in office or home
the blogging and netsurfing that i used to do on regular bsis besides upadting of downloads from microsoft has also been affected by the power/electric current
othar than the above two reasons its quite hot also and prices gone up with rise in crude oil prices touching 140$
Wednesday, June 11, 2008
Saturday, June 7, 2008
Saturday, April 5, 2008
civilizations
| I | INTRODUCTION |
Indus Valley Civilization (2500?-1700 bc), earliest known civilization of South Asia, corresponding to the Bronze Age cultures of ancient Egypt, Mesopotamia, and Crete (Kríti). The remains of settlements belonging to this culture have been found throughout the Indus River valley in Pakistan, westward along the coast to the Iranian border, in India's northwestern states as far east as New Delhi, and on the Oxus River in northern Afghanistan. The Indus Valley civilization encompasses one of the largest geographical areas covered by a single Bronze Age culture.
| II | CHARACTERISTICS |
Excavated settlements reveal blocks of mud-brick buildings separated by streets, and the cities, such as Mohenjo-Daro and Harappā, are dominated by large public buildings. These buildings were at one time identified as colleges, temples, granaries, and palaces, but later research has not confirmed such interpretations. The cities are usually divided into two distinctive groups of buildings, one of which may be enclosed by a wall.
The work of Indus Valley artisans shows a high degree of craft specialization. Characteristic artifacts include a distinctive black-on-red pottery, ceramic toys and figurines, etched carnelian beads, metal (bronze, silver, and gold) ornaments and tools, and stamp seals with an undeciphered script. Unfortunately, the nature of the social organization in this complex culture still evades complete interpretation.
Sometime after 2000 bc, complex ecological changes occurred in the Indus Valley area, forcing abandonment of many settlements and altering the basic characteristics of the civilization. Late Indus Valley culture is known mainly from excavated small farming villages. Artifacts associated with these sites are stylistically similar to earlier types but show more regional variation.
| III | HISTORY OF EXCAVATIONS |
The Indus Valley civilization was first defined by the British archaeologist Sir John Marshall's diggings at Mohenjo-Daro and M. S. Vat's excavations at Harappā (both in what is now Pakistan) in the 1920s, and it is sometimes called Harappān civilization after the latter site. In 1946 the British archaeologist Sir Mortimer Wheeler, excavating at Harappā, located stylistically different pottery in the earliest occupied areas. Subsequent discoveries at nearby Kot Diji established that this early pottery at Harappā belonged to the early Bronze Age Kot Diji culture. Since 1960 Indian, Pakistani, and Western scholars have defined several additional early Bronze Age cultures at Goth Āmri, Sothi, Gumla, and other sites in Pakistan, each of which has some traits in common and contributed to the formation of the Indus Valley civilization.
Monday, March 31, 2008
countries
| Basic Facts | |
| Official name | Islamic Republic of Afghanistan |
| Capital | Kabul |
| Area | 652,225 sq km |
| 251,825 sq mi | |
| People | |
| Population | 31,056,997 (2006 estimate) |
| Population growth | |
| Population growth rate | 2.67 percent (2006 estimate) |
| Projected population in 2025 | 50,252,227 (2006 estimate) |
| Projected population in 2050 | 81,933,479 (2006 estimate) |
| Population density | 48 persons per sq km (2006 estimate) |
| 124 persons per sq mi (2006 estimate) | |
| Urban/rural distribution | |
| Share urban | 23 percent (2003 estimate) |
| Share rural | 77 percent (2003 estimate) |
| Largest cities, with population | |
| Kabul | 2,678,000 (2003 estimate) |
| Kandahār | 225,500 (1988 estimate) |
| Herāt | 177,300 (1988 estimate) |
| Ethnic groups | |
| Pashtun | 38 percent |
| Tajik | 25 percent |
| Hazara | 19 percent |
| Minor ethnic groups (Chahar Aimaks, Turkmen, Baluchi, Nuristani, and others) | 12 percent |
| Uzbek | 6 percent |
| Languages | |
| Afghan Persian (Dari) | 50 percent |
| Pashto | 35 percent |
| Turkic languages (primarily Uzbek and Turkmen) | 11 percent |
| 30 minor languages (primarily Balochi and Pashai) | 4 percent |
| Many people are multilingual | |
| Religious affiliations | |
| Sunni Muslim | 84 percent |
| Shia Muslim | 15 percent |
| Other | 1 percent |
| Health and Education | |
| Life expectancy | |
| Total | 43.3 years (2006 estimate) |
| Female | 43.5 years (2006 estimate) |
| Male | 43.2 years (2006 estimate) |
| Infant mortality rate | 160 deaths per 1,000 live births (2006 estimate) |
| Population per physician | 5,381 people (2004) |
| Population per hospital bed | 2,500 people (2001) |
| Literacy rate | |
| Total | 36.3 percent (2000) |
| Female | 20.8 percent (2000) |
| Male | 51 percent (2000) |
| Education expenditure as a share of gross national product (GNP) | 2 percent (1980) |
| Number of years of compulsory schooling | 6 years (2002-2003) |
| Number of students per teacher, primary school | 61 students per teacher (2002-2003) |
| Government | |
| Form of government | Islamic state; transitional government |
| Voting qualifications | 18 years of age; universal |
| Constitution | In January 2004 the loya jirga ratified a new constitution |
| Armed forces | |
| Total number of military personnel | Undetermined |
| Military expenditures as a share of gross domestic product (GDP) | Undetermined |
| Economy | |
| Gross domestic product (GDP, in U.S.$) | 5,761 million (2004) |
| GDP per capita (U.S.$) | 160 (2003) |
| GDP by economic sector | |
| Agriculture, forestry, fishing | 52 percent (2002) |
| Industry | 24.1 percent (2002) |
| Services | 23.9 percent (2002) |
| Employment | |
| Number of workers | 11,696,531 (2003) |
| Workforce share of economic sector | |
| Agriculture, forestry, fishing | 70 percent (1990) |
| Industry | 11 percent (1990) |
| Services | 19 percent (1990) |
| Unemployment rate | Not available |
| National budget (U.S.$) | |
| Total revenue | 267.1 million (2004) |
| Total expenditure | 758 million (2004) |
| Monetary unit | |
| 1 afghani (AF), consisting of 100 puls | |
| Major trade partners for exports | |
| Pakistan, India, Finland, Germany, Belgium | |
| Major trade partners for imports | |
| Pakistan, South Korea, Japan, United States, Germany | |
| Energy, Communications, and Transportation | |
| Electricity production | |
| Electricity from thermal sources | 30.39 percent (2003 estimate) |
| Electricity from hydroelectric sources | 69.61 percent (2003 estimate) |
| Electricity from nuclear sources | 0 percent (2003 estimate) |
| Electricity from geothermal, solar, and wind sources | 0 percent (2003 estimate) |
| Number of radios per 1,000 people | 132 (1997) |
| Number of telephones per 1,000 people | 2 (2004) |
| Number of televisions per 1,000 people | 12 (2000 estimate) |
| Number of Internet hosts per 10,000 people | 0 (2000) |
| Daily newspaper circulation per 1,000 people | 6 (1996) |
| Number of motor vehicles per 1,000 people | 2.3 (1997) |
| Paved road as a share of total roads | 24 percent (2003) |
| Sources | |
| Basic Facts and People sections | |
| Area data are from the statistical bureaus of individual countries. Population, population growth rate, and population projections are from the United States Census Bureau, International Programs Center, International Data Base (IDB) (www.census.gov). Urban and rural population data are from the Food and Agriculture Organization (FAO) of the United Nations (UN), FAOSTAT database (www.fao.org). Largest cities population data and political divisions data are from the statistical bureaus of individual countries. Ethnic divisions and religion data are largely from the latest Central Intelligence Agency (CIA) World Factbook and from various country censuses and reports. Language data are largely from the Ethnologue, Languages of the World, Summer Institute of Linguistics International (www.sil.org). | |
| Health and Education section | |
| Life expectancy and infant mortality data are from the United States Census Bureau, International Programs Center, International database (IDB) (www.census.gov). Population per physician and population per hospital bed data are from the World Health Organization (WHO) (www.who.int). Education data are from the United Nations Educational, Scientific and Cultural Organization (UNESCO) database (www.unesco.org). | |
| Government section | |
| Government, independence, legislature, constitution, highest court, and voting qualifications data are largely from various government Web sites, the latest Europa World Yearbook, and the latest Central Intelligence Agency (CIA) World Factbook. The armed forces data is from Military Balance. | |
| Economy section | |
| Gross domestic product (GDP), GDP per capita, GDP by economic sectors, employment, and national budget data are from the World Bank database (www.worldbank.org). Monetary unit, agriculture, mining, manufacturing, exports, imports, and major trade partner information is from the statistical bureaus of individual countries, latest Europa World Yearbook, and various United Nations and International Monetary Fund (IMF) publications. | |
| Energy, Communication, and Transportation section | |
| Electricity information is from the Energy Information Administration (EIA) database (www.eia.doe.gov). Radio, telephone, television, and newspaper information is from the United Nations Educational, Scientific and Cultural Organization (UNESCO) database (www.unesco.org). Internet hosts, motor vehicles, and road data are from the World Bank database (www.worldbank.org). | |
| Note | |
| Figures may not total 100 percent due to rounding. | |
Monday, March 24, 2008
debate
| I | INTRODUCTION |
Atheism, the denial of or lack of belief in the existence of a god or gods. The term atheism comes from the Greek prefix a-, meaning “without,” and the Greek word theos, meaning “deity.” The denial of god’s existence is also known as strong, or positive, atheism, whereas the lack of belief in god is known as negative, or weak, atheism. Although atheism is often contrasted with agnosticism—the view that we cannot know whether a deity exists or not and should therefore suspend belief—negative atheism is in fact compatible with agnosticism.
Atheism has wide-ranging implications for the human condition. In the absence of belief in god, ethical goals must be determined by secular (nonreligious) aims and concerns, human beings must take full responsibility for their destiny, and death marks the end of a person’s existence. As of 1994 there were an estimated 240 million atheists around the world comprising slightly more than 4 percent of the world’s population, including those who profess atheism, skepticism, disbelief, or irreligion. The estimate of nonbelievers increases significantly, to about 21 percent of the world’s population, if negative atheists are included.
| II | SCOPE OF ATHEISM |
From ancient times, people have at times used atheism as a term of abuse for religious positions they opposed. The first Christians were called atheists because they denied the existence of the Roman deities. Over time, several misunderstandings of atheism have arisen: that atheists are immoral, that morality (see ethics) cannot be justified without belief in God, and that life has no purpose without belief in God. Yet there is no evidence that atheists are any less moral than believers. Many systems of morality have been developed that do not presuppose the existence of a supernatural being. Moreover, the purpose of human life may be based on secular goals, such as the betterment of humankind.
In Western society the term atheism has been used more narrowly to refer to the denial of theism, in particular Judeo-Christian theism, which asserts the existence of an all-powerful, all-knowing, all-good personal being. This being created the universe, takes an active interest in human concerns, and guides his creatures through divine disclosure known as revelation. Positive atheists reject this theistic God and the associated beliefs in an afterlife, a cosmic destiny, a supernatural origin of the universe, an immortal soul, the revealed nature of the Bible and the Qur'an (Koran), and a religious foundation for morality.
Theism, however, is not a characteristic of all religions. Some religions reject theism but are not entirely atheistic. Although the theistic tradition is fully developed in the Bhagavad-Gita, the sacred text of Hinduism, earlier Hindu writings known as the Upanishads teach that Brahman (ultimate reality) is impersonal. Positive atheists reject even the pantheistic aspects of Hinduism that equate God with the universe. Several other Eastern religions, including Theravada Buddhism and Jainism, are commonly believed to be atheistic, but this interpretation is not strictly correct. These religions do reject a theistic God believed to have created the universe, but they accept numerous lesser gods. At most, such religions are atheistic in the narrow sense of rejecting theism.
| III | HISTORY |
In the Western intellectual world, nonbelief in the existence of God is a widespread phenomenon with a long and distinguished history. Philosophers of the ancient world such as Lucretius were nonbelievers. Even in the Middle Ages (5th century to 15th century) there were currents of thought that questioned theist assumptions, including skepticism, the doctrine that true knowledge is impossible, and naturalism, the belief that only natural forces control the world. Several leading thinkers of the Enlightenment (1700-1789) were professed atheists, including Danish writer Baron Holbach and French encyclopedist Denis Diderot. Expressions of nonbelief also are found in classics of Western literature, including the writings of English poets Percy Shelley and Lord Byron; English novelist Thomas Hardy; French philosophers Voltaire and Jean-Paul Sartre; Russian author Ivan Turgenev; and American writers Mark Twain and Upton Sinclair. In the 19th century the most articulate and best-known atheists and critics of religion were German philosophers Ludwig Feuerbach, Karl Marx, Arthur Schopenhauer, and Friedrich Nietzsche. British philosopher Bertrand Russell, Austrian psychoanalyst Sigmund Freud, and Sartre are among the 20th century’s most influential atheists.
| IV | REASONS FOR REJECTING GOD |
| A | Criticisms of Theism |
Atheists justify their philosophical position in several different ways. Negative atheists attempt to establish their position by refuting typical theist arguments for the existence of God, such as the argument from first cause, the argument from design, the ontological argument, and the argument from religious experience (see Theism: Arguments for Theism). Other negative atheists assert that any statement about God is meaningless, because attributes such as all-knowing and all-powerful cannot be comprehended by the human mind. Positive atheists, on the other hand, defend their position by arguing that the concept of God is inconsistent. They question, for example, whether a God who is all-knowing can also be all-good and how a God who lacks bodily existence can be all-knowing.
| B | The Problem of Evil |
Some positive atheists have maintained that the existence of evil makes the existence of God improbable. In particular, atheists assert that theism does not provide an adequate explanation for the existence of seemingly gratuitous evil, such as the suffering of innocent children. Theists commonly defend the existence of evil by claiming that God desires that human beings have the freedom to choose between good and evil, or that the purpose of evil is to build human character, such as the ability to persevere. Positive atheists counter that justifications for evil in terms of human free will leave unexplained why, for example, children suffer because of genetic diseases or abuse from adults. Arguments that God allows pain and suffering to build human character fail, in turn, to explain why there was suffering among animals before human beings evolved and why human character could not be developed with less suffering than occurs in the world. For atheists, a better explanation for the presence of evil in the world is that God does not exist.
| C | Historical Evidence |
Atheists have also criticized historical evidence used to support belief in the major theistic religions. For example, atheists have argued that a lack of evidence casts doubt on important doctrines of Christianity, such as the virgin birth and the resurrection of Jesus Christ. Because such events are said to represent miracles, atheists assert that extremely strong evidence is necessary to support their occurrence. According to atheists, the available evidence to support these alleged miracles—from Biblical, pagan, and Jewish sources—is weak, and therefore such claims should be rejected.
| V | DIVERSITY IN ATHEISM |
Atheism is primarily a reaction to, or a rejection of, religious belief, and thus does not determine other philosophical beliefs. Atheism has sometimes been associated with the philosophical ideas of materialism, which holds that only matter exists; communism, which asserts that religion impedes human progress; and rationalism, which emphasizes analytic reasoning over other sources of knowledge. However, there is no necessary connection between atheism and these positions. Some atheists have opposed communism and some have rejected materialism. Although nearly all contemporary materialists are atheists, the ancient Greek materialist Epicurus believed the gods were made of matter in the form of atoms. Rationalists such as French philosopher René Descartes have believed in God, whereas atheists such as Sartre are not considered to be rationalists. Atheism has also been associated with systems of thought that reject authority, such as anarchism, a political theory opposed to all forms of government, and existentialism, a philosophic movement that emphasizes absolute human freedom of choice; there is however no necessary connection between atheism and these positions. British analytic philosopher A. J. Ayer was an atheist who opposed existentialism, while Danish philosopher Søren Kierkegaard was an existentialist who accepted God. Marx was an atheist who rejected anarchism while Russian novelist Leo Tolstoy, a Christian, embraced anarchism. Because atheism in a strict sense is merely a negation, it does not provide a comprehensive worldview. It is therefore not possible to presume other philosophical positions to be outgrowths of atheism.
Intellectual debate over the existence of God continues to be active, especially on college campuses, in religious discussion groups, and in electronic forums on the Internet. In contemporary philosophical thought, atheism has been defended by British philosopher Antony Flew, Australian philosopher John Mackie, and American philosopher Michael Martin, among others. Leading organizations of unbelief in the United States include The American Atheists, The Committee for the Scientific Study of Religion, and The Internet Infidels.