weather is what is happening in the atmosphere now, at any place on earth ’ s surface. it includes the temperature and whether it is wet and windy, or dry and calm. the sun provides the energy that drives earth ’ s weather. the sun heats the air in various parts of earth ’ s atmosphere by different amounts. masses of warm and cold air then move from place to place, creating winds. winds bring sunny, wet, or stormy conditions. people find out the type of weather to expect in a forecast. a weather forecast is a prediction of weather conditions over a particular area, either for a few days ( called a short - range forecast ), or for several weeks ( called a long - range forecast ). the people who study the weather and make weather forecasts are called meteorologists. weather forecasts help people to plan — what to wear, when to travel, or which products to stock in supermarkets. forecasts are especially important for farmers, builders, sailors, and anyone else who works outdoors. sometimes an accurate forecast may mean the difference between life and death. meteorologists receive information about air temperature, wind speeds, clouds, and rainfall from over 50, 000 weather stations worldwide — on land and on ships and buoys at sea. the data is fed into huge computers that produce charts and forecasts. these are used, with satellite images, to predict the weather.


euan macleod essay published wednesday, 2 january 2002the history of australian painting places a significance on the artist ' s depiction of the figures place in the landscape. since the colonial period artists have battlembol for historical and contemporary contexts. image : ladder, 180 x 137cm ; oil on canvas ; 1998. to the colonial period it highlighted the pastoral and the romantic, which evolved with the heidelberg school where the figure and the landscape captured the unique, impressionist painting techniques and captured dual populist sentiments of the heroic figure in the bush ( tom roberts ) as well as the threat one faced of living or settling in the bush ( frederick mccubbin ). the perception of identity is amplified in the depiction of the figure in the landscape ; and it offers a real and idealised account of australia. this treatment of such an archetypal representation of australia has been explored by a number of artists in an attempt to temper a particular perspective that captures the australian spirit. the artists associated with the angry penguins movement ( including nolan, tucker, perceval and boyd ) attempted to forge a modern identity that was uniquely australian. once more the relationship between the landscape and figure and the images it produced became an integral component of this art movement. similarly contemporary australian artists are examining australian identity in physical, cultural, spiritual, conceptual and euan macleod confirms the historic temperament towards identity and a reflection of living in australia. macleod examines the metaphor of the figure in the landscape. macleod discusses how his work can be read on many levels and that he hesitates to give a specific explanation to any work. he identifies the symbolic properties of his work referring to the landscape as a psychological state of existence ; the figure articulates this personal investigation citing the figure as both personal and symbolic. his work offers a development of the depiction of the figure in the landscape ; and his reference to jungian psychology offers a separate critical alternative to the orthodoxy within this genre. macleod explains that through the plasticity of the paint he can come to a point to where there is a particular unity of feeling and aesthetic " when it translates to, well either flesh or water or a surface, so that when you ' re looking at it you ' re not looking at beautiful paint, you ' re looking at matter - physicality. " the handling of the paint is as important to the artist as the subject matter, and it is the competency and intuitive handling of the paint that give his work its very strength. getting convincing tonal variations in a composition, according to macleod is the most engaging quality


the paint is as important to the artist as the subject matter, and it is the competency and intuitive handling of the paint that give his work its very strength. getting convincing tonal variations in a composition, according to macleod is the most engaging quality in the process of painting, highlighting the process of pushing the paint to reveal form and manifest colour. his process is evolutionary in terms of how images evolve from the canvas with the artist being assisted by producing preliminary studies to guide his technique. his work is a constant dialogue between the technical proficiency of his paint handling and the ideas that dwell within the theme of the figure in the landscape. macleod received public recognition for his work by winning the archibald prize for portraiture in 1998 with his portrait titled head like a hole. this work typifies his approach to both the landscape and the figure ; where both take on a symbiotic relationship and where visually both features interact. the dense tonal compositions leave unresolved ambiguous features leaving the viewer to determine whether his work is an allegory of the psychological self, a rhetorical image that harnesses the momentum of australian landscape painting or fictional glimpses. macleod understands the importance of developing a competency in the use of the medium but also understands the conceptual potency that is generated in depicting the figure in the landscape. he is an artist who locates himself in a traditional genre which is fascinated with history and identity, yet offers a critical interpretation by means of creating autonomous landscapes that are general and never specific to a place or time. questions on the artist euan macleod demonstrates how the relationship of the figure in the landscape can mean much more than how it appears. discuss his work in terms of using the subjective and postmodern frame. critically analyse his work in terms of the use of symbols, signs and metaphors. explain the importance of the figure in the landscape. how does macleod handle his paint and what process of application does he use? trace the historical significance of the figure in the landscape found in select one of macleod ' s paintings and analyse the work in terms of its psychological significance and use of personal symbols. find out when macleod won the archibald portrait prize and give a critical account of the work that won it.


- 1 of 5 jogjakarta region was once the territory of the kingdom of mataram classical ( hindu - buddhist ) that debuted in the 8th century ad and 9. the kingdom is leaving a trail that shows how high civilization in the land of java at the time, in the form of temples that have been very popular in the world of tourism such as borobudur, pawon, mendut, prambanan, and boko. in addition there are so many small temples heritage of this kingdom are not popular like the temples above. it is estimated that the temples around yogyakarta has been around since the 1st century and rapidly expanding construction at 8 - 10 ad. although in the year 928 ad mataram classical government center was moved to east java, but the development of small temples still lasted until the 13th century ( sri mulyaningsih, 2006 ). this fact suggests that java man was very religious, thoughtful, fond of purification and worship to god. here some small temples are often missed to be visited that are actually very nice to be your the next tourist objects reference : sambi sari temple ( unique temple is located 6. 5 meters below ground surface ) sambisari temple is a hindu temple ( shiva ), built in the 9th century in the reign of rakai garung in 812 - 838 ad in the kingdom of mataram classical era. located about 12 miles to the east of the yogyakarta city or about 4 miles before the prambanan temple complex in the sambisari village purwomartani, kalasan, sleman. around the year 1966, this temple was discovered by a farmer, named karyowinangun, who was hoeing his field. inadvertently spade on carved stone. in 1987, restoration and reconstruction of the temple complex can be finished by the position of the temple at a depth of 6. 5 meters from the ground so that the temple sambisari often referred to as the underground temple. this is most likely due to buried under lava from mount merapi, which erupted on a large scale at the beginning of 9th century. this is proved from the many volcanic rock material around the temple. but some experts of archaeological predict the temple was above the soil surface like as other temples. sambisari temple complex surrounded by original walls of the temple with a size of 50 mx 48 m, and has a main temple accompanied by three perwara temples ( supporting temple ). inside the temple there


above the soil surface like as other temples. sambisari temple complex surrounded by original walls of the temple with a size of 50 mx 48 m, and has a main temple accompanied by three perwara temples ( supporting temple ). inside the temple there are statues of durga ( the north ), the statue of ganesha ( east ), the statue of shiva agastya ( south ), and on the west there are two gods statues of gate guard : mahakala and nadisywara. inside the main temple there are statues of linga and yoni in sizes large enough. linga - yoni represents god shiva and goddess parvati who refers to the nature of men and women, so that meaningful fertility and the beginning of life. the main temple building is unique because it does not have a base like as other temples in java. foot of the temple also functions as a base so that parallel to the ground. the foot of the temple left plain, without reliefs or decorations. various decorations are generally in the form of new simbar found on the body until the top of the temple exterior. at the time of excavation was found also other historical objects such as some pottery, jewelry, metal mirror and a gold plate inscription. the temple is very unique ecause not visible from a distance! please visit to the temple to see the uniqueness! sari temple ( a place to teach prospective monks and religious book store ) candi sari is a buddhist temple located in bendan village, tirtomartani, kalasan, sleman. built in the 8 - 9th during the reign of rakai panangkaran. construction of this temple is mentioned in the inscription kalasan ( 700 saka / 778 ad ), explained that the religious advisers of syailendra dynasty have suggested the king maharaja tejapurnama panangkarana ( rakai panangkaran ), founded a shrine to worship the goddess tara, and a monastery for buddhist monks. to worship the goddess tara was built kalasan, while for the dormitory was built buddhist temple priest sari. function as a dormitory or residence visible from the overall shape and parts of the building and from the inside. the temple is a busdhist building visible from the buddhist stupa located on the top. the shape of the temple is very beautiful that consists of legs, body and roof, with a height of 17 meters, 17. 3 meters long and 10 meters wide. the temple foot is only visible in part, because many stones are missing,


. the shape of the temple is very beautiful that consists of legs, body and roof, with a height of 17 meters, 17. 3 meters long and 10 meters wide. the temple foot is only visible in part, because many stones are missing, a part of the body temple is terraced, has shape of rectangle, entrance is located in the middle facing east, and at the bottom, there are sculptures of people who are riding an elephant. on each side are evenly split window which surrounds the upper and lower levels. the sari temple was originally a two - story building. the upper floor was used to store goods for the religious interests, while the lower floor is used for religious activities, such as teaching and learning, discussion, etc. on the top of this temple there are 9 stupas as seen on the stupa at borobudur and arranged in three parallel rows, the temple walls decorated with dhyani - bodhisattva. candi sari - rise buildings, each has three interconnected rooms, are used a ladder to climb. in the outer parts of the body temple carved statues are placed in two rows of windows. this statue is god bodisatwa and goddess tara amount 36 statues, ie, 8 on the east side, 8 on the north side, 8 on the south side and 12 on the west side. in general, this statue holds a red or a blue lotus, and all statues are described in a graceful manner, namely by tribangga attitude, as well as his features are illustrated much more calm, smooth and not too fancy ornaments adapted with the buddhist shrine. more over, on the left - right window is a sculpture kinara kinari or heavenly beings in the form of half - man half - bird. on the outside of the temple is coated with vajralepa intended to soften the stone walls and preservatives that do not quickly wear out. inside the temple there are three rooms lined each measuring 3. 48 m x 5. 80 m. the middle room and the two other rooms connected by doors and windows. cubicles was originally built as a multilevel booths. high walls were divided in two with a wooden floor supported by fourteen wooden cross beams, so in the temple is contained six rooms. wall of the plain room with no decoration. on the back wall of each room there is a kind of rack was located high, formerly used as a place of religious ceremony and put the statue. downstairs there are several placemat of statues and niche


. wall of the plain room with no decoration. on the back wall of each room there is a kind of rack was located high, formerly used as a place of religious ceremony and put the statue. downstairs there are several placemat of statues and niches to put statues. on the north wall and south rooms there are niches to put lighting. based on these data, there is no doubt that the temple is a monastery, which is a place of meditation for the buddhist monks, monk dormitory for monks to teach their students, in which there are a temple and also to keep religious books. in this beautiful sari temple, you can slightly to imagine the daily lives of the monks who studied religious sciences. do not miss to visit this temple! kalasan temple ( the oldest buddhist relics and the worship of a mother figure ) kalasan temple or famous also with kalibening temple is the oldest buddhist relics in the area of yogyakarta and central java, located in the kalasan village on the edge of the roadway yogya - solo at km 13 bit into about 50 meters. construction of this temple is mentioned in the inscription kalasan ( 700 saka / 778 ad ), explained that religious advisers of syailendra dynasty have suggested maharaja tejapurnama panangkarana ( panangkaran rakai, the second king of the kingdom matarm classical ), founded a shrine to worship the goddess tara and a monastery for buddhist monks. to worship the goddess tara was built the kalasan temple, beside dedicated to goddes tara is also representation of the sacred figure of java maharaja ' s mother, in - law of king tejahpurnapana panangkaran. tara itself is a figure of buddha ' s holy woman ( bodhisattvas ) who are still practiced and preserved until now as tantra buddhas in tibet buddhism. tara or goddess tara is the symbol of freedom or independence of spirit. it also claimed success, and achievement of real life and is sacred. tara is also a symbol of compassion and emptiness ( sunyata, lack of worldly existence and non eternity ) is taught in buddhism. kalasan temple built in honor of mother - in - law rakai panangkaran, in syailendra dynasty. because of that, the building is very luxurious, beautiful and has a unique ornaments. around the temple there is balekambang. the body temple is decorated by 52 stupas and has four rooms. there are the goddess tara statue in the largest space of


that, the building is very luxurious, beautiful and has a unique ornaments. around the temple there is balekambang. the body temple is decorated by 52 stupas and has four rooms. there are the goddess tara statue in the largest space of the middle room as high as 3 - 6 meters. the top body of the temple there is a statue of dhyani - buddha on the four corners of the wind that is aksobhya, amogasidhi, amitabha and ratnasambhawa. kala makara arch with heaven ornaments on it engraved above the entrance so beautifully. in addition kalasan temples and other supporting buildings there are also three small temples outside of the main temple building, shaped stupa. in the southern part of the temple there are two reliefs of bodhisattvas, while the roof consists of three sections. there are 8 rooms in the top roof, second roof is in octagonal, while the lower roof of the temple is similar with a square 20 which is equipped rooms on each side. ornaments of the temple are carved with smooth and coated with " vajralepa ", a yellowish material made from the sap of certain trees. the function of vajralepa is as a protector of moss and mold, smooth the carving to be good. kalasan built to honor the death of the king ' s mother - in - law. this illustrates how the moral heights of the javanese kings at that time. you should see the splendor of the kalasan that was built by the king with great strength, which is dedicated to the figure of a mother! ijo temple ( the most high temple that is located in jogjakarta ) ijo temple is a hindu temple. situated on a hill named gumuk ijo ( gumuk = hill, ijo = green ) in the groyokan village, sambirejo, prambanan, sleman. ijo temple complex was built around 9th - 10th century was found by he doorpaal, administrators of sorogedug sugar factory in 1886. in the same year, c. a. rosemeier found three areas of stone. in 1887 archaeological research and excavations the main temple by dr. j. groneman found gold pieces lettered, gold rings, and several types of seeds. ijo temple is a temple that located on highest place compared other temples in yogyakarta area. this temple is at 375 m above sea level. so that the temple is also known


lettered, gold rings, and several types of seeds. ijo temple is a temple that located on highest place compared other temples in yogyakarta area. this temple is at 375 m above sea level. so that the temple is also known as " the highest temple in jogjakarta ". highest temple not because the high of the temple building but because it is at a high place. this temple consists of 11 terraces are increasingly rising backward. rearmost part is as the center of the temple. this pattern is very different from the pattern of enshrinement area of prambanan temple is mostly patterned concentrated in the middle. on the eleventh terrace to which is the center of the temple found a main temple and three supporting temples that are in front of the main temple ( west ). inside the main temple there are lingga - yoni statue with a large enough size. linga - yoni in ijo temple is one of the linga - yoni of the largest in indonesia. in the middle of supporting temple ( candi perwara ), there are cow statue named nandini and padmasana statue. in hindu mythology nandini regarded as the god shiva ' s vehicle. in the supporting temple on the south side there is a yoni with the shape almost similar to the smaller main temple. temple building on a lower terrace, ( terrace number 1 until 10 ) the building has crumbled, just a stone temple can be seen here, may have many missing, so it can not be united again. the primary function of the ijo temple is unknown until now but it is interesting to visit the temple because you will see the temple built on a hill combined with a very beautiful natural scenery around it. try to imagine about how the construction of the temple on the hill without equipment as it is now! barong temple ( worship to the gods and goddesses of fertility ) barong temple is one of the unique temples located in the south of prambanan temple, precisely in thebatur agung hills, sari temple, sambirejo village, prambanan, sleman. named candi barong by locals because of the kala decoration on each side of the temple. the decoration resembles a lion / barong. barong temple is built around the 9th - 10th century to. the temple was rediscovered at the beginning of the 20th century in collapse condition by a dutch around 1913 when the expansion of sugar plantations to support the production of sugar mills. at that time, the condition


temple is built around the 9th - 10th century to. the temple was rediscovered at the beginning of the 20th century in collapse condition by a dutch around 1913 when the expansion of sugar plantations to support the production of sugar mills. at that time, the condition of the temple still in ruins and difficult to identify its original form. candi barong restoration began in 1987 until 1992. barong temple is a ritual complex to worship the god vishnu and his wife, goddess laksmi or known by the name of dewi sri ( the goddess of fertility for agriculture ). there are ornament of winged shells ( sankha ) which is one of the symbols ( laksana ) the god vishnu, and the top of the building ( kemuncak ) in the form of jewels ( ratna ). worship to the god vishnu and goddess sri is probably caused by soil conditions around the temple are barren and infertile. thus, by worshiping god vishnu and goddess sri expected it to be fertile soil conditions. page of the temple complex is three terraces that higher to the east, which is the back. on the highest terrace there is a hallway and two temples which have no windows and doors. the highest terrace is the most sacred pages. the difference between of them lies in the decoration and statue. based on those two things, it is estimated the first temple built to worship for the god vishnu, while the second temple for the goddess sri. on page two there is a building structure sized12. 30 mx 7. 80 m and some pile of stones sized the octagonal. allegedly this structure is the foundation building the gazebo with a roof of wood. while on the first terrace page not found building structure. dewi sri in java is very popular and regarded as the goddess of rice. there is no loss if you take the time to visit the temple dedicated to worship of the farmer goddess in java! banyunibo temple ( temples with reliefs of fertility goddess and the god of wealth ) banyunibo temple ( which in javanese means falling water - dripping ) is a buddhist temple located south of cepit, bokoharjo, prambanan, sleman, about 14 km east of yogyakarta. the location is shown alone in the agricultural area with the background hills of gunung kidul in the south. the temple is named banyunibo because according to local residents when viewed from a distance resembles a moisture ( water ) that drips or tibo ( javanese ), which means fall. this temple was built


gunung kidul in the south. the temple is named banyunibo because according to local residents when viewed from a distance resembles a moisture ( water ) that drips or tibo ( javanese ), which means fall. this temple was built around the 9th century during the reign of king balitung in mataram kingdom classical era. this temple was built on a wide enough area and surrounded by hills on the north side, east, and south. on these hills are also located many other temples such as boko temple, dawangsari temple or saragedug temple, site gupala, and ijo temple. there is stupa on the top of the temple is the hallmark of buddhism. the condition of the temple still look strong and sturdy with kala - makara relief carvings and other forms of relief are still visible. the temple was first discovered and repaired again in the 1940 ' s to 1962 it consisted of one main temple, facing west, is surrounded by 6 ( six ) candi perwara ( supporting temple ) in the form of stupas are arranged in an array on the south and east of the main temple. foot of the temple which has a height of 2. 5 m was built on a stone floor. on the western side of the foot of the temple there are stairs inside. at each corner of the foot of the temple and in the middle of each side of the temple legs ( except the west side ), there is an ornament of " jaladwara " that is placed on the floor above the foot of the temple and serve as channels for rainwater. on the front side of the temple there is a stall door of the temple. because of the size of the temple with an area smaller than the foot of the temple then not all parts of the upper floor of the temple is covered by the foot of the temple. body parts that are not closed is called the temple hall and serves as a corridor for the surrounding temples. banyunibo temple including buddhist shrine that is quite rich in ornamentation. almost in every part of the temple is filled by a variety of ornaments and reliefs, although part of one another often found the same decorative motifs. on the walls, the south entrance of the temple, there are reliefs depicting a male figure. the relief of his own figure has been damaged lived part of his left hand. to the left there is a follower ( pariwara ) in a sitting position " ardha paryangka ". the right hand above the right thigh, the left hand acted


of his own figure has been damaged lived part of his left hand. to the left there is a follower ( pariwara ) in a sitting position " ardha paryangka ". the right hand above the right thigh, the left hand acted as if protecting a large bag. the reliefs depict gods kauravas, who was considered the god of wealth, but in indonesia the god is known by buddhists. above of the reliefs field there is ornament in the form of " recalcitrant " or " selur gelung ". on the north wall there are reliefs of female figures in a sitting position. the left foot bent upwards, the right leg in a cross - legged position. the right hand ride on the thigh while his left hand carrying ( cradle ) child. around it there are little children that many in number, gathered around the woman. both reliefs depict hariti, the goddess of fertility in buddhism and her husband, vaisaravana ( the god of wealth ). in the banyunibo temple reliefs you can enjoy the reliefs of the goddeses of wealth and fertility combined with the natural beauty surrounding such as the shooting rice field. evidence of religious harmony can also be found here by looking at the position banyunibo temple not far even mingle with the temples that are hindu. in this temple you can enjoy prosperity and fertility goddess relief combined with the natural beauty surrounding such as the rice field. evidence of religious harmony can also be found here by looking at the banyunibo position temple that is not far even mingle with the temples that are hindu. kedulan temple ( inscription of village tax exemption for dam and irrigation ) kedulan temple is a hindu temple located not far from temple sambisari, namely kedulan, village tirtomartani, kalasan, yogyakarta. this temple was built around the 8th century and 9th during the kingdom of mataram classic. kedulan temple was found on november 24, 1993 in collapsed and buried in sand conditions. the discovery of the temple happened by accident, when a group of society was being mined the sand. if viewed from the sand material that was stockpiled kedulan temple, estimated material was come from the eruption of mount merapi, which occurred in several periods. judging from the type of soil that covers temple, visible there are 13 layers of lava types, estimated that the lava that buried the temple is derived from 13 times the eruption of mount merapi. the base


in central java, the relief of kala has the lower jaw. because of that, it is estimated kedulan temple built in the late period of the hindu kingdoms of central java, which was shifted to east java around the 8th century and 10th. kedulan temple is one more proof that the javanese kings at classical era not only religious but also pay attention to the prosperity of its people by build dams and irrigation which is very meaningful for irrigating rice fields at that era. so you should make time to see tangible evidence of how religious and wise of the javanese kings at that time! gampingan temple ( place of worship to the god of fortune ) gampingan temple is a buddhist temple, situated in the gampingan, sitimulyo, piyungan, bantul, the south of the jogja city. based on the art of building style and statue, this temple is built in the 9th century. the temple was discovered in 1995 by a brick maker, sarjono who then reported to the asylum and archaeological heritage diy. rescue excavations conducted by the spsp diy on august 3 - 10, 1995. excavation found four of white stone structure. the fourth building consists of a main building, two of building stupas and buildings located in the southwest of the southern stupa. others artifacts that were found in the form of a statue of bodhisattva, three buddha statues, nine plates of gold, pottery fragments, and fragments of pottery. although until now not been fully completed restoration, the ruins of this temple complex has seven buildings of the temple that is not intact, with the main building measuring approximately 5m x 5m and height of 1. 2 meters. the main temple building facing to the west. this is indicated by the rest of the stairs as much as seven traps on the west side of the main building. this stairs has a makara decoration at the ends. inside the main building there are three of dhyani buddha wairocana statues made from bronze, two statues of jambhala and candralokesvara from andesite stone, the objects of gold, and some ceramic objects. gampingan temple which is built between the years 730 - 850 ad is believed to be a place of worship gods jambhala ( god of fortune, the son of the god shiva ). jambhala is described as being in a meditation position, sitting cross - legged while his eyes is closed. the body is decorated by iconographic elements (


of worship gods jambhala ( god of fortune, the son of the god shiva ). jambhala is described as being in a meditation position, sitting cross - legged while his eyes is closed. the body is decorated by iconographic elements ( asana ) formed a lotus leaf amounted to eight pieces as a symbol of chakra in the human body. although its small size and incomplete, gampingan temple is still rich in amazing relief. at the foot of the gampingan temple there are various kinds of animals reliefs such as frogs, roosters, and various species of birds. there are reliefs crows appear to have a large beak, sturdy body, the wing inflates upward and fan - shaped tail. there are also reliefs of woodpecker that has a crest on the head, beak rather long and pointy and wings that do not expand. in addition, there is also a rooster that has swollen chest and inflate the wing down. making large quantities of bird reliefs in this temple as it related to public belief that the bird is the manifestation of the gods as well as natural messengers of the gods, or heaven. birds are also associated with human absolute freedom that is achieved after successfully left the world, the symbol of the human soul is separated from the body. relief of many other animals are depicted is a frog. javanese people at that time believed that frogs have supernatural powers that can bring rain, so the frog is also believed to increase productivity because the rain that is brought frogs could improve yields. frogs are often emerge from the water also symbolizes the renewal of life and resurrection to a better direction. while the figure of jambhala in this temple is different from other temples. generally, jambhala other temples is depicted with wide eyes that looked at the devotees along with a variety of ornament that symbolizes prosperity and luxury. believed, different depictions is based on worship motivation, not to invoke prosperity but guidance in order to achieve true happiness. do not miss to visit this temple. take a look at various kinds of animals that are considered have sepernatural power at that time in any reliefs of the temple, especially birds that brought message of paradise morangan temple ( the temple that has many kind of animals relief ) morangan temple is a hindu temple located in morangan, sindumartani, ngemplak, sleman, yogyakarta and occupies the most northerly position of the whole temple complex in the region of jogjakarta. the temple is


a hindu temple located in morangan, sindumartani, ngemplak, sleman, yogyakarta and occupies the most northerly position of the whole temple complex in the region of jogjakarta. the temple is very close to the river gendol ( 100 meters west ) and the northernmost approached mount merapi. this temple was built in approximately the 9th - 10th century in the kingdom of mataram classical era, contemporaneous with the founding of hindu temples, such as prambanan and others. this temple damaged one of the causes of damage caused by flooding rivers gendol that is located not more than 200 meters on the east side of the temple complex. this temple was discovered since the dutch colonial era. after the dutch left indonesia temple was re - covered with soil. excavation in 1982, managed to show two of temple building that are the main temple and ancillary temple, previously buried 6. 5 meters below ground. the main temple consists of legs, body and roof of the temple. this temple has many reliefs that is carved on the trunk legs and torso of the temple. ancillary temples facing east, is currently building that can be found is part of the body and the foot of the temple of the temple. the north, west, and south side of the temple has a niche containing the statue, but the statue has been secured by the local archaeological government. one thing that distinguishes the morangan temple with other temple is the presence of a relief panel that is expected is part of tantri kamandaka story about a tiger that were deceived by a goat, because during this time, tantri kamandaka relief is only found in a buddhist temple. in morangan temple complex is also found yoni statues, hermit sculptures and a number of other statues in the niches of the temple. the reliefs depict two men flanking the pile of flowers, the two women flanking a large jug with bring a small jugs, two women riding elephants, three hermits, head of sculture in the niche, and the rooster is propped gana. in addition there are kind of birds such as sparrows, parrots and peacocks. other animals reliefs are cows, deer, and mouse deer. carvings of animals and lotus flowers dominate the walls of this temple reliefs. the number of animal reliefs show the closeness of human relationships with the environment. the majority of hindu temples is richer with kresnayana the ramayana story. but morangan temple look more


animals and lotus flowers dominate the walls of this temple reliefs. the number of animal reliefs show the closeness of human relationships with the environment. the majority of hindu temples is richer with kresnayana the ramayana story. but morangan temple look more unique in that it carries a lot of animal life. relief of these animals spread over on two buildings that had assembled, either in the form of the main temple and ancillary temples. so this temple other than as a medium of meditation or prayer, it is also used as a learning media - friendly nature to safeguard the environment by not cutting trees. temple for hindu ' s people is like dwelling of gods that is very beautiful and comfortable, inhabited by various animals with the forest and the plants are still preserved. please come to the morangan temple! you can see the harmony between human life and nature here. gebang temple ( small temple in the middle of village ) gebang temple is located in gebang, wdomartani, ngemplak, sleman. the name of the temple is taken from the village name where people found the ganescha statue on november 1936. this temple is without relief or plain that indicates that the temple was derived from old period, between the years 730 - 800 ad, or about the 8th century ad when the sanjaya dynasty which ruled the kingdom of mataram classical era ( hindu ). the temple is restored by prof. dr. ir. van romondt years 1937 - 1939, is a square with a single chamber, measuring about 5 x 5 meters with a height of about 8 meters. location gebang temple is now in the middle of residential, west maguwoharjo stadium. to go to the temple gebang have to enter residential areas and walkways are pretty quiet from the crowd. gebang temple is a hindu temple. this is proven by the peak of the roof - shaped lingga cylinder that is placed on the seroja bearing, besides that it is also a statue of ganesha, nandhiswara and yoni are respectively located on the west niche, niche of the east and to the left of the entrance and the chambers of the temple. you have to visit to this small beautiful temple in the middle of the village. small but describes the glory of the ancestor in the past! the description of temples above are small temples in yogyakarta that can still be identified although the overall not yet fully revealed. there are many other temples and sites in the yogyakarta area that has not been


federal water requirements : challenges to estimating the cost impact on local communities gao - 06 - 151r, nov 30, 2005 - accessible text : under the safe drinking water act and the federal water pollution control act, commonly referred to as the clean water act, the environmental protection agency ( epa ) has responsibility for protecting public health and welfare, as well as the integrity of our nation ' s waters. federal water requirements under these acts affect facilities providing the most basic services at the local level, including drinking water treatment plants and distribution systems ; wastewater treatment plants and collection systems ; and storm sewer systems, which collect storm water, or the runoff created by rainfall and other types of wet weather. for example, depending on the circumstances, local communities may have to pay for installing new treatment technologies or taking other measures so that community - based or regional facilities can meet applicable water quality standards. nationwide, there are roughly 53, 000 community drinking water systems, 17, 000 municipal wastewater treatment plants, and 7, 000 communities served by municipal storm sewer collection systems that may be affected by federal water requirements. while recognizing the public health and environmental benefits of federal water requirements, communities are increasingly voicing concerns about the financial burden imposed by these requirements - - in particular, the projected costs of more recent regulations and their cumulative costs over time. over the years, epa, water and community associations, and other parties have developed various estimates of some of the different costs related to ensuring clean water and safe drinking water. additionally, the unfunded mandates reform act of 1995 requires epa to prepare a written statement identifying the costs and benefits of federal mandates contained in certain regulations. however, the act does not require epa to identify the cumulative costs and benefits of multiple regulations. as the congress considers legislation to provide more resources to communities to address regulatory costs and aging water infrastructure, it is seeking a more complete understanding of the federal water requirements affecting local communities and the cumulative costs associated with implementing them. in this context, congress asked us to determine the cumulative cost of federal water requirements. in conducting this work, we identified some major methodological challenges to developing complete and reliable cost information. this report summarizes the information provided congress during our november 17, 2005, briefing and formally transmits the charts presented during that briefing. as requested, this report provides information on ( 1 ) key federal water requirements that local communities are subject to under the safe drinking water act and the clean water act, ( 2 ) the extent to which existing studies provide information on the cumulative cost of such requirements to communities, and (


information on ( 1 ) key federal water requirements that local communities are subject to under the safe drinking water act and the clean water act, ( 2 ) the extent to which existing studies provide information on the cumulative cost of such requirements to communities, and ( 3 ) the methodological challenges to developing reliable cumulative cost estimates attributable to federal water requirements. the key requirements of the safe drinking water act and the clean water act that communities must meet focus on limiting the exposure of customers to contaminants in water supplied by community drinking water systems and ensuring that communities prevent pollutants from sewage and diffuse sources, such as streets and construction sites, from reaching surrounding water bodies. under the safe drinking water act, epa currently regulates over 90 contaminants, such as arsenic and lead, and is developing regulations on several more. other regulations require water systems to notify the public when contaminant levels exceed established limits and provide annual reports summarizing the results of all water quality testing. the clean water act requires wastewater treatment plants to meet minimum technology - based effluent limitations. plants also may need to implement additional, more stringent limitations, including those necessary to meet water quality standards. in addition, epa requires municipalities to develop and implement management programs that help prevent pollutants in runoff from reaching surrounding bodies of water. in developing these plans, communities must adopt certain minimum practices, such as controls to reduce or eliminate pollution that collects on streets. while many parties, including epa, various water and community associations, and private consulting firms, have developed cost estimates for different aspects of maintaining safe, clean water, these estimates have not provided information on the cumulative costs of complying with federal water requirements, primarily because they were not intended to do so. some studies focus on developing a broad estimate of the costs of providing safe drinking water or clean water, but do not attempt to separate the costs associated with meeting regulatory requirements from other costs. in addition, many studies have a narrower scope, focusing on estimating costs for a subset of regulatory requirements and particular time periods, or estimate costs to different entities ( e. g., states, private sector ). several methodological challenges hinder new efforts to develop reliable cumulative cost estimates, including obtaining accurate and complete cost data, particularly for older requirements ; accurately allocating costs ( e. g., among jurisdictions that share costs ) ; and establishing a causal link between community investments and federal water requirements. information on the cumulative cost of federal water requirements is critical in determining the nature and extent of


smart phone of the future : a chip in your head? cnn recently posted an amusing yet thought - provoking article envisioning the development of smart phones over the next 100 years. the story culminates with the collapse of civilization in less than a century ( from climate change ), and mobile communications being reduced to throwing message rocks at each other. that scenario might ’ ve made stanley kubrick proud, but the idea that most interests me is the authors ’ prediction that, in 75 years, a microchip could be inserted into our heads that will allow us to connect directly with others through our brains, as well as to the internet. while the writers are concerned about potential abuses from commercial advertisers, i can think of a few ways this technology would affect the public sector workplace. first, security identification badges would become obsolete. authentication for location access could be done with the brain microchip, and everyone would instantly know if another person was supposed to be there instead because his or her own chip would tell them so. of course, for this to take place, security would have to be top - notch to stop intruders from using chips made to mask identity. wow, that sounds like the plot to a great science fiction espionage thriller. you are welcome, 007. the behavior modification scenario the writers propose would be unlikely to occur, i think, because the chip probably would not be connected to that area of the brain. but if it were, network administrators could finally make sure their painstakingly crafted security protocols are actually followed by everyone! although the writers project that this development is 75 years away, i think it might come sooner. we already have the technology to make a chip small enough to perform all of the necessary functions. the areas we need to improve in are biological rejection suppression and our understanding of how the human brain works. i ’ m guessing that latter will probably be the problem that delays us having chips implanted in our heads. it ’ s all just guesswork at this point, of course, but if the writers are correct about a brain microchip — and wrong about the end of civilization — there would be practical uses for the technology. if nothing else, we could be assured that motorists at last would make only hands - free calls. posted by greg crowe on oct 12, 2012 at 1 : 25 pm


| < < 1 kings 18 > > | gill ' s exposition of the entire bible introduction to 1 kings 18 in this chapter elijah has an order from the lord to show himself to ahab, who, going first, and meeting with a servant of his, obadiah, charges him to tell his master where he was, that he might meet him, 1 kings 18 : 1, and, upon meeting him, desires that all israel, and the prophets of baal, might be convened, which was accordingly done, 1 kings 18 : 17, when he expostulated with the people of israel for their idolatry, mocked and confounded the prophets of baal, and gave the strongest proofs, to the conviction of the people, that jehovah is the true god, 1 kings 18 : 21, on which all the prophets of baal were slain, 1 kings 18 : 40, and rain in great abundance was given at the prayer of the prophet, 1 kings 18 : 41. 1and it came to pass after many days, that the word of the lord came to elijah in the third year, saying, go, shew thyself unto ahab ; and i will send rain upon the earth. and it came to pass after many days,.... when two years and more were gone from the time the drought and famine began ; or rather from the time of the prophets departure to the brook cherith, which might be six months after the famine began : that the word of the lord came to elijah in the third year ; of his absence from ahab : saying, go show thyself unto ahab ; whom he had not seen so long, and who had been seeking for him, but to no purpose : and i will send rain upon the earth ; the term of three years and six months being almost expired, see james 5 : 17. 2and elijah went to shew himself unto ahab. and there was a sore famine in samaria. and elijah went to show himself unto ahab,.... which showed his cheerful and ready obedience to the will of god, and his great courage and magnanimity, to face a king enraged against him, and that sought his life : and there was a sore famine in samaria ; the metropolis of the kingdom, where ahab kept his court, and therefore must be sensible of it, and bore the greater indignation against the prophet who had foretold it. 3and ahab called obadiah,


samaria ; the metropolis of the kingdom, where ahab kept his court, and therefore must be sensible of it, and bore the greater indignation against the prophet who had foretold it. 3and ahab called obadiah, which was the governor of his house. ( now obadiah feared the lord greatly : and ahab called obadiah, which was the governor of his house,.... perhaps his steward : the jews ( m ) take him to be obadiah the prophet, who wrote the small prophecy that goes by his name : ( now obadiah feared the lord greatly : ) who, though he did not go up to jerusalem to worship, which ceremonial service was dispensed with in him, yet he did not worship the calves, nor baal, but served the lord in a spiritual manner. ( m ) t. bab. sanhedrin, fol. 39. 2. 4for it was so, when jezebel cut off the prophets of the lord, that obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water. ) for it was so, when jezebel cut off the prophets of the lord,.... or slew them, as the targum ; put them to death some way or another ; such as were brought up in the schools of the prophets, trained up in religious exercises, and instructed others therein : that obadiah took one hundred prophets, and hid them by fifty in a cave ; fifty in one cave and fifty in another ; for there were large caves in the land of israel capable of holding such a number, and many more, see 1 samuel 22 : 1 and fed them with bread and water ; which in this time of famine were very acceptable ; though these may be put for all the necessaries of life. 5and ahab said unto obadiah, go into the land, unto all fountains of water, and unto all brooks : peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts. and ahab said unto obadiah, go into the land, unto all fountains of water, and unto all brooks,.... to observe in what condition they were, and the places adjoining to them, the meadows and valleys : peradventure we may find grass to save the horses and mules alive ; particularly those which belonged to the


all brooks,.... to observe in what condition they were, and the places adjoining to them, the meadows and valleys : peradventure we may find grass to save the horses and mules alive ; particularly those which belonged to the king ' s stables, to find provisions for which it was found difficult : that we lose not all the beasts ; many of them, doubtless, were lost through the drought already, and there was great danger of the rest, and so, in time, of there being none to procreate and preserve their species, and to prevent which ahab proposed to take this method. 6so they divided the land between them to pass throughout it : ahab went one way by himself, and obadiah went another way by himself. so they divided the land between them, to pass through it,.... and one took one part, and the other the other part : ahab went one way by himself, and obadiah went another way by himself ; ahab not caring to trust any but obadiah, who he knew was a faithful man, lest they should be bribed by those that had grass not to discover it. 7and as obadiah was in the way, behold, elijah met him : and he knew him, and fell on his face, and said, art thou that my lord elijah? and as obadiah was in the way,.... in his district, making his observations : behold, elijah met him : where is not said ; but he was, no doubt, upon the road from zarephath to samaria : and he knew him that is, obadiah knew elijah, having seen him at ahab ' s court before he absconded : and fell on his face, and said, art thou that my lord elijah? thus doing him honour and reverence both by words and gesture, as being an extraordinary prophet of the lord. 8and he answered him, i am : go, tell thy lord, behold, elijah is here. and he answered him, i am,.... he did not desire to be concealed, his orders were to show and make himself known to ahab, and obadiah was one of his domestic servants : go tell thy lord, behold, elijah is here ; in such a place, ready to face him at any time. elijah, by calling ahab the lord of obadiah, as he tacitly reproves him for calling him


: go tell thy lord, behold, elijah is here ; in such a place, ready to face him at any time. elijah, by calling ahab the lord of obadiah, as he tacitly reproves him for calling him lord, shows reverence to ahab as a king, and yet that he was fearless of him, as he was the prophet and ambassador of the lord of hosts to him. 9and he said, what have i sinned, that thou wouldest deliver thy servant into the hand of ahab, to slay me? and he said, what have i sinned,.... or in what have i offended god or his prophet, that revenge should be taken on me in this way : that thou wouldest deliver thy servant into the hand of ahab to slay me? for that he supposed would be the consequence of it, as he argues and more plainly expresses his sense in the following words. 10as the lord thy god liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee : and when they said, he is not there ; he took an oath of the kingdom and nation, that they found thee not. as the lord thy god liveth,.... which is the form of an oath he thought fit to make, to ascertain the truth of what he was about to say : there is no nation or kingdom, whither my lord hath not sent to seek thee ; which is either an hyperbolical expression, signifying he had sought for him in many places, and in every place he could think of ; or it must be understood either of the ten tribes, which were as so many nations and kingdoms as they had been ; or were more in the times of the canaanites ; or of the nations round about, that were in alliance with or tributary to the king of israel : and when they said, he is not there, he took an oath of the kingdom and nation that they found thee not ; which he might exact of his own subjects, but could not of other nations, unless they were free to it of themselves ; or he might take it of their ambassadors or merchants that came into his land, of whom he inquired, and adjured them to tell him the truth. 11and now thou sayest, go, tell thy lord, behold, elijah is here. and now thou sayest, go tell thy lord, behold, elijah is here. which


he inquired, and adjured them to tell him the truth. 11and now thou sayest, go, tell thy lord, behold, elijah is here. and now thou sayest, go tell thy lord, behold, elijah is here. which, if i should not be able to make good, would be of fatal consequence to me ; and that it is plain he feared, by what he next says. 12and it shall come to pass, as soon as i am gone from thee, that the spirit of the lord shall carry thee whither i know not ; and so when i come and tell ahab, and he cannot find thee, he shall slay me : but i thy servant fear the lord from my youth. and it shall come to pass, as soon as i am gone from thee, that the spirit of the lord shall carry thee whither i know not,.... this he supposed might possibly, and very probably, be the case, since small raptures might have been already, and known to obadiah, as there were afterwards, see 2 kings 2 : 16, and then he should not know where he was, nor be able to direct his master where to find him : and so when i come and tell ahab, and he cannot find thee, he shall slay me ; for telling him a lie, and deceiving and mocking him ; or for not seizing on elijah, and bringing him, when he knew he was so desirous of getting him into his hands : but i thy servant fear the lord from my youth ; and therefore did not deserve to be treated after this manner, having been an early and conscientious worshipper of the true god. 13was it not told my lord what i did when jezebel slew the prophets of the lord, how i hid an hundred men of the lord ' s prophets by fifty in a cave, and fed them with bread and water? was it not told my lord what i did when jezebel slew the prophets of the lord? how i hid one hundred men of the lord ' s prophets by fifty in a cave, and fed them with bread and water? see gill on 1 kings 18 : 4, this he said not in a way of ostentation, but to show that it would be very ungenerous and ungrateful, as well as impolitic, to sacrifice such a friend at court to the lord ' s prophets as he had been, and might still


of ostentation, but to show that it would be very ungenerous and ungrateful, as well as impolitic, to sacrifice such a friend at court to the lord ' s prophets as he had been, and might still continue to be. 14and now thou sayest, go, tell thy lord, behold, elijah is here : and he shall slay me. and now thou sayest, go tell my lord, behold, elijah is here : and he shall slay me. that is, should he carry such a message to him, and elijah should be removed elsewhere, and not to be found. 15and elijah said, as the lord of hosts liveth, before whom i stand, i will surely shew myself unto him to day. and elijah said, as the lord of hosts liveth, before whom i stand,.... in whose presence he was, and whose prophet and minister he was ; he takes this oath, to assure obadiah that he would certainly be upon the spot, or to be found, and not expose him to any danger : i will surely show myself unto him today ; he was determined at all events to present himself to him that day. 16so obadiah went to meet ahab, and told him : and ahab went to meet elijah. so obadiah went to meet ahab, and told him,.... that elijah was in such a place, and had desired him to inform him of it, and was ready to appear before him that day wherever he pleased ; for upon the prophet ' s oath obadiah was entirely satisfied, and was in no fear of delivering the message : and ahab went to meet elijah ; though perhaps the bold message of the prophet might make him fear he had something to say to him not very agreeable. 17and it came to pass, when ahab saw elijah, that ahab said unto him, art thou he that troubleth israel? and it came to pass when ahab saw elijah,.... as soon as he came up to him, and knew who he was ; abarbinel thinks, because his hair was grown so long that ahab did not know him certainly, and therefore put the following question : that ahab said unto him, art thou he that troubleth israel? by opposing the religion of baal, which prevailed among them ; but chiefly rain being withheld from them according to his word, and at his prayer. 18and he answered


that ahab said unto him, art thou he that troubleth israel? by opposing the religion of baal, which prevailed among them ; but chiefly rain being withheld from them according to his word, and at his prayer. 18and he answered, i have not troubled israel ; but thou, and thy father ' s house, in that ye have forsaken the commandments of the lord, and thou hast followed baalim. and he answered,.... that is, elijah, with great boldness and undaunted courage, not fearing the face of the king, being sent to show himself to him in the name of the king of kings : i have not troubled israel, but thou and thy father ' s house ; they, by their sins, were the cause of all the troubles, those sore evil and sad calamities that were upon them : in that ye have forsaken the commandments of the lord : to have no other gods before him, and not to make images, and worship them, which they had done : and thou hast followed baalim ; the several baals, the sun, moon, and stars, the whole host of heaven, worshipped under this name ; or, not content with the phoenician baal, or baal of the zidonians, followed others, see judges 2 : 11. 19now therefore send, and gather to me all israel unto mount carmel, and the prophets of baal four hundred and fifty, and the prophets of the groves four hundred, which eat at jezebel ' s table. now therefore send, and gather to me all israel unto mount carmel..... no doubt but more discourse passed between ahab and elijah, though not recorded, before he made this motion to him ; it is very probable, that after some dispute between them, who was the true god, and about idolatry, as the cause of want of rain, elijah proposed to the king what he afterwards did to the people, to which he could not object ; and being desirous of gratifying his curiosity, and especially of having rain, which the prophet might promise him in the issue of this affair, he agreed unto it ; and therefore elijah desired that all israel might be convened, that it might be openly and publicly done, and to the conviction and reformation of them, which was what was chiefly designed ; and he chose carmel, a mountain in the tribe of issachar, well situated for the people that


might be convened, that it might be openly and publicly done, and to the conviction and reformation of them, which was what was chiefly designed ; and he chose carmel, a mountain in the tribe of issachar, well situated for the people that came from all parts ; and the rather this than samaria, that he might meet with no obstruction from jezebel, and from whence : he might be able to see the rain when coming, as he did. of this mountain ; see gill on jeremiah 46 : 18, to which may be added, the description of it by mr. sandys ( n ). " mount carmel stretcheth from east to west, and hath its uttermost basis washed with the sea ; steepest towards the north, and of an indifferent altitude ; rich in vines and olives when farmed, and abounding with several sorts of fruits and herbs, both medicinal and fragrant, though now much overgrown with woods and shrubs of sweet savour. ' ' from the following solemn transaction at it, it seems in later times, to have become sacred, and was very venerable with the heathens ; from this mountain, a deity with them had the name of carmel, and was worshipped here, without an image or a temple, only had an altar erected for it, in imitation of the god of israel, worshipped here in like manner ; here vespasian sacrificed to this deity, assisted by the priest of it, basilides, as tacitus ( o ) relates ; suetonius ( p ) also makes mention of this deity, and of vespasian ' s consulting its oracle, which gave him hopes of obtaining the empire ; and from hence, in popish times, there were an order of friars called carmelites, instituted in the year 1180, pretending to be the successors of the children of the prophets elijah left there : and the prophets of baal four hundred and fifty ; who are supposed to be dispersed in the various parts of the kingdom, to teach and practise the worship of baal, and encourage and spread it in the nation : and the prophets of the groves four hundred, which eat at jezebel ' s table ; for it seems there were now more groves than that one ahab first made, 1 kings 16 : 33, for which such numbers were appointed to attend, and which, perhaps, were near samaria, since they ate at jezebel ' s table, and were a sort of domestic chaplains of her ' s.


, 1 kings 16 : 33, for which such numbers were appointed to attend, and which, perhaps, were near samaria, since they ate at jezebel ' s table, and were a sort of domestic chaplains of her ' s. " asheroth ", we render " groves ", the learned selden ( q ) takes to be ashtoreth, or ashtareth, or astarte, the goddess of the zidonians, for whom, and so for these prophets, jezebel might have a peculiar respect, see 1 kings 11 : 5. ( n ) travels, l. 3. p. 158. ed. 5. ( o ) hist. l. 2. c. 78. ( p ) vit. vespasian. c. 5. ( q ) de dis syris syntagm. 2. c. 2. p. 232, & c. 20so ahab sent unto all the children of israel, and gathered the prophets together unto mount carmel. so ahab sent unto all the children of israel,.... by messengers, requiring their attendance at mount carmel at such a time, at least their chief and principal men : and gathered the prophets together unto mount carmel ; the four hundred and fifty prophets of baal, but not the four hundred prophets of the groves ; for of them we have no account afterwards, only of the former ; it may be they were not at the command of ahab, only of jezebel, at whose table they ate, who would not suffer them to go. 21and elijah came unto all the people, and said, how long halt ye between two opinions? if the lord be god, follow him : but if baal, then follow him. and the people answered him not a word. and elijah came unto all the people,.... assembled at mount carmel : and said, how long halt ye between two opinions? sometimes inclining to the one, and sometimes to the other : as a lame man in walking, his body moves sometimes to one side, and sometimes to another ; or " leap ye upon two branches " ( r ), like a bird that leaps or hops from one branch to another, and never settles long ; or rather it denotes the confusion of their thoughts, being like branches of trees twisted and implicated ; thus upbraiding them with their inconstancy and fickleness ; what their two opinions were, may be learnt from the next clause : if


rather it denotes the confusion of their thoughts, being like branches of trees twisted and implicated ; thus upbraiding them with their inconstancy and fickleness ; what their two opinions were, may be learnt from the next clause : if the lord be god, follow him : but if baal, then follow him ; for there is but one god, one infinite, immense, and incomprehensible being ; one that is omnipotent, all sufficient, good, and perfect ; there cannot be more, and therefore but one to be followed, served, and worshipped : and the people answered him not a word : through conviction and confusion, his reasoning being unanswerable ; or not knowing which to choose at present ; or fearing they should be drawn into a snare, should they name any ; either incur the displeasure of the king, who was for baal, or of the prophet, who was for the lord, at whose word rain was withheld, and might be given, which they were desirous of. ( r ) " transilietis super duos ramoe, malvenda ; vos transilientes super ambos ramos ", piscator. 22then said elijah unto the people, i, even i only, remain a prophet of the lord ; but baal ' s prophets are four hundred and fifty men. then said elijah unto the people, i, even i only remain a prophet of the lord,.... at least as he thought, all the rest being slain, as he supposed ; however there were none present but himself : but baal ' s prophets are four hundred and fifty men ; which were very great odds he had to contend with. 23let them therefore give us two bullocks ; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under : and i will dress the other bullock, and lay it on wood, and put no fire under : let them therefore give us two bullocks,.... who, being so many, were better able to be at the expense of them, and having the king on their party too ; though perhaps no more is meant than that two bullocks should be brought thither, and presented before them : and let them choose one bullock for themselves ; which of the two they would, if they thought one was any ways preferable to the other, it was at their option to take it : and


be brought thither, and presented before them : and let them choose one bullock for themselves ; which of the two they would, if they thought one was any ways preferable to the other, it was at their option to take it : and cut it in pieces, and lay it on wood ; as sacrifices usually were : and put no fire under ; which was wont to be done for burnt offerings, as this was designed to be : and i will dress the other bullock ; by slaying and cutting it in pieces ; and lay it on wood : as for a burnt offering : and put no fire under ; to consume it. 24and call ye on the name of your gods, and i will call on the name of the lord : and the god that answereth by fire, let him be god. and all the people answered and said, it is well spoken. and call ye on the name of your gods,.... the baalim, the many lords and gods they served : and i will call on the name of the lord ; the one true jehovah and god of israel, whom i : serve : and the god that answereth by fire ; by causing fire to come down upon the sacrifice, and consume it : let him be god ; accounted, owned, and acknowledged as the true god, and so afterwards worshipped as such : and all the people answered and said, it is well spoken ; they thought it a very reasonable proposal, a very good method to determine the controversy, and come at the truth, and know who was the true god, and who not. 25and elijah said unto the prophets of baal, choose you one bullock for yourselves, and dress it first ; for ye are many ; and call on the name of your gods, but put no fire under. and elijah said unto the prophets of baal,.... who agreed to this proposal, though not expressed ; or they signified it by their silence. ben gersom thinks they agreed to it, because that, according to their belief, baal was mars, and in the sign of aries, one of the fiery planets, and therefore fancied he could send down fire on their sacrifice ; but abarbinel is of opinion that it was the sun they worshipped, under the name of baal, the great luminary which presides over the element of fire, and therefore had power to cause it to descend ; and if not, they agreed to it, he thinks


it was the sun they worshipped, under the name of baal, the great luminary which presides over the element of fire, and therefore had power to cause it to descend ; and if not, they agreed to it, he thinks, for three reasons ; one was necessity, they could not refuse, after the people had approved of it, lest they should rise upon them, and stone them ; and another was, that elijah proposed to offer without the temple, contrary to the law of his god, and therefore concluded he would not answer him by fire, and so they should be upon a par with him ; and the third was, that they thought they should offer their bullocks together, so that, if fire descended, it would come upon them both, and then the dispute would be, whether his god, or their god, sent it ; and so no proof could be made who was god, nor the matter in controversy decided : choose you one bullock for yourselves, and dress it first ; for ye are many ; therefore in civility to them gave the choice of the bullock and the altar first, he being one and they many : and call on the name of your gods, but put no fire under ; under the wood on which was the sacrifice cut in pieces ; and when they had so done, then they were to call on their gods to cause fire to descend upon it. 26and they took the bullock which was given them, and they dressed it, and called on the name of baal from morning even until noon, saying, o baal, hear us. but there was no voice, nor any that answered. and they leaped upon the altar which was made. and they took the bullock which was given them,.... by such of them as made the choice : and they dressed it ; slew it, and cut it in pieces, and laid it on the wood, but put no fire under it : and called on the name of baal, from morning even until noon, saying, o baal, hear us ; and send fire down on the sacrifice ; and if the sun was their baal, they might hope, as the heat he gradually diffused was at its height at noon, that some flashes of fire would proceed from it to consume their sacrifice ; but after, their hope was turned into despair, they became and acted like madmen : but there was no voice, nor any that answered ; by word, or by sending down fire as they desired : and they leapt


it to consume their sacrifice ; but after, their hope was turned into despair, they became and acted like madmen : but there was no voice, nor any that answered ; by word, or by sending down fire as they desired : and they leapt upon the altar which was made ; not by elijah, but by themselves, either now or heretofore, and where they had formerly sacrificed ; and they danced about it, and leaped on it, either according to a custom used by them ; such as the salii, the priests of mars, used, so called from their leaping, because they did their sacred things leaping, and went about their altars capering and leaping ( s ) ; or rather they were mad on it, as the targum renders it, and acted like madmen, as if they were agitated by a prophetic fury and frenzy. ( s ) servius in virgil. aeneid. l. 8. " tum salii ad cantus ", & c. vid. gutberleth. de salii, c. 2. p. 9. 27and it came to pass at noon, that elijah mocked them, and said, cry aloud : for he is a god ; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. and it came to pass at noon,.... when they had been from the time of the morning sacrifice until now invoking their deity to no purpose : that elijah mocked them ; he jeered and bantered them : and said, cry aloud ; your god does not hear you ; perhaps, if you raise your voice higher, he may ; for he is a god ; according to your esteem of him, and, if so, he surely may hear you : unless either he is talking ; with others about matters of moment and importance, who are waiting on him with their applications to him ; or he is in meditation ; in a deep study upon some things difficult to be resolved : or he is pursuing ; his studies, or his pleasures, or his enemies, to overtake them ; or he is employed on business ( t ) : or he is in a journey ; gone to visit his friends, or some parts of his dominions ; so homer ( u ) represents jupiter gone to pay a visit to the ethiopians, and as yesterday gone to a feast, and all the gods following him, from whence he would not


visit his friends, or some parts of his dominions ; so homer ( u ) represents jupiter gone to pay a visit to the ethiopians, and as yesterday gone to a feast, and all the gods following him, from whence he would not return until twelve days ; and in like manner lucian ( w ) speaks of the gods, mocking at them : or, peradventure he sleepeth, and must be awaked ; with a loud crying to him : it being now noon, abarbinel thinks this refers to a custom of sleeping after dinner ; homer ( x ) also speaks of the sleep of the gods, and which used to be at noon ; and therefore the worshippers of baal ceased then to call upon him ; and it is said ( y ), the heathens feared to go into the temples of their gods at noon, lest they should disturb them ; but such is not the true god, the god of israel, he neither slumbers nor sleeps, psalm 121 : 4. ( t ) david de pomis lexic. fol. 211. 1. ( ( u ) iliad. ver. 1. 423. ( w ) jupiter tragoedus. ( x ) ut supra, ( iliad. ver. 1. 423. ) in fine, & iliad. 2. ver. 1, 2. ( ( y ) meurs. auctuar. philol. c. 6. apud quistorp. in loc. 28and they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. and they cried aloud,.... trying to make him hear, if possible : and cut themselves after their manner with knives and lancets, till the blood gushed out upon them ; so the priests of heathen deities used to slash themselves on their shoulders, arms, and thighs, in their devotions to them, as many writers observe ( z ), fancying their gods were delighted with human blood ; particularly the priests of bellona ( a ), and the worshippers of the syrian goddess ( b ), and of the egyptian isis ( c ). ( z ) vid. kipping. antiqu. roman. l. 1. c. 10. p. 202. ( a ) tertul apolog. c. 9. lactant. institut. l. 1. c. 21. ( b ) ap


. antiqu. roman. l. 1. c. 10. p. 202. ( a ) tertul apolog. c. 9. lactant. institut. l. 1. c. 21. ( b ) apulei metamorph. l. 8. ( c ) herodot. euterpe, c. 61. manetho. apotelesm. l. 1. ver. 243, 244. seneca de vita beata, c. 27. 29and it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. and it came to pass when midday was past,.... and nothing done, no fire descended : and they prophesied until the time of the offering of the evening sacrifice ; continued praying to baal, and singing his praises, but all to no purpose ; or they behaved like madmen, as the targum ; thus they went on until it was time to offer the evening sacrifice ; so that they had no interruption in their service, and had all the time they could desire to have to importune their god to do the favour for them they requested : that there was neither voice, nor any to answer, nor any that regarded ; no voice was heard that returned them any answer ; nor was any answer made by fire, nor any regard shown to their mad gestures, and barbarous actions ; and very likely the people also, by this time, paid no regard unto them, perceiving they were not able, by all their cries and methods they took, to obtain an answer. 30and elijah said unto all the people, come near unto me. and all the people came near unto him. and he repaired the altar of the lord that was broken down. and elijah said unto all the people, come near unto me,.... and observe what i do, and what will be done at my request : and all the people came near unto him ; left the prophets of baal to themselves, and took no more notice of them, but attended to what the prophet should say and do : and he repaired the altar of the lord that was broken down ; which had been set up when high places and altars were allowed of, while the tabernacle was unsettled, and the temple not built ; this is supposed to have been erected in the times of


of the lord that was broken down ; which had been set up when high places and altars were allowed of, while the tabernacle was unsettled, and the temple not built ; this is supposed to have been erected in the times of the judges ; though, according to a tradition of the jews ( d ), it was built by saul, see 1 samuel 15 : 12 but had been thrown down by the idolatrous israelites, who demolished such as were erected to the name of the lord everywhere, and built new ones for their idols, 1 kings 19 : 10. benjamin of tudela ( e ) says, that on the top of mount carmel is now to be seen the place of the altar elijah repaired, which is four cubits round. ( d ) jarchi & kimchi in loc. ( e ) ltinerar. p. 37. 31and elijah took twelve stones, according to the number of the tribes of the sons of jacob, unto whom the word of the lord came, saying, israel shall be thy name : and elijah took twelve stones, according to the number of the tribes of the sons of jacob,.... which he might very easily come at from the mountain : unto whom the word of the lord came, saying, israel shall be thy name, which signifies one that has power with god, as jacob had, when the word came to him to make a change in his name at penuel, genesis 32 : 28, and as elijah hoped and believed he should have at this time, being a prophet, and a worshipper of israel ' s god. 32and with the stones he built an altar in the name of the lord : and he made a trench about the altar, as great as would contain two measures of seed. and with the stones he built an altar in the same of the lord,.... whom the twelve tribes had formerly worshipped ; and though now divided in their civil state, yet ought to be united in the worship of god : and he made a trench about the altar, as great as would contain two measures of seed ; or two seahs, one of which was the third part of an ephah, and two of them were more than half a bushel ; and this trench or ditch round the altar was as broad as such a measure of seed would sow. 33and he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, fill four barrels with water


trench or ditch round the altar was as broad as such a measure of seed would sow. 33and he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. and he put the wood in order, and cut the bullock in pieces, and laid him on the wood,.... just in such manner as sacrifices usually were : and said, fill four barrels with water ; either from the brook kishon, or, if that was dried up, from the sea ; for both were near this mountain, and so to be had, though a time of drought : and pour it on the burnt sacrifice ; that which was intended to be one : and upon the wood : wherewith it was to be burnt, and so made unfit for it ; and which would make the miracle appear the greater, when fire came down and consumed it. 34and he said, do it the second time. and they did it the second time. and he said, do it the third time. and they did it the third time. and he said, do it the second time, and they did it the second time,.... that is, poured four barrels of water more upon the wood : and he said, do it the third time, and they did it the third time ; so that there were in all twelve barrels of water poured on the wood, agreeably to the number of the twelve stones the altar was built with, and may have respect to the same as they. 35and the water ran round about the altar ; and he filled the trench also with water. and the water ran round about the altar,.... there being such a large effusion of it on it ; and he filled the trench also with water ; which surrounded the altar, so that it seemed impracticable that any fire should kindle upon it ; and this gave full proof and demonstration there could be no collusion in this matter. 36and it came to pass at the time of the offering of the evening sacrifice, that elijah the prophet came near, and said, lord god of abraham, isaac, and of israel, let it be known this day that thou art god in israel, and that i am thy servant, and that i have done all these things at thy word. and it came to pass, at the time of the offering of the evening sacrifice,.


let it be known this day that thou art god in israel, and that i am thy servant, and that i have done all these things at thy word. and it came to pass, at the time of the offering of the evening sacrifice,.... which the people of god at jerusalem were now attending to : that elijah the prophet came near ; to the altar he had built, and on which he had laid the sacrifice : and said ; in prayer to god : lord god of abraham, isaac, and jacob ; the covenant god of the ancestors of his people, though they had now so fully departed from him : let it be known this day that thou art god in israel ; and that there is no other : and that i am thy servant ; a true worshipper of him, and his faithful prophet and minister : and that i have done all these things at thy word ; restrained rain from the earth for some years past, and now had convened israel, and the false prophets, together, that by a visible sign from heaven it might be known who was the true god ; all which he did not of himself, but by the impulse, direction, and, commandment of the lord. 37hear me, o lord, hear me, that this people may know that thou art the lord god, and that thou hast turned their heart back again. hear me, o lord, hear me ;.... which repetition is made to express his importunity, and the vehement earnest desire of his soul to be heard in such a case, which so much concerned the glory of god ; the targum is, " receive my prayer, o lord, concerning the fire, receive my prayer concerning the rain ; ' ' as if the one respected the sending down the fire on the sacrifice, and the other sending rain on the earth ; and which sense is followed by other jewish writers : that this people may know that thou art the lord god ; and not baal, or any other idol : and that thou hast turned their heart back again ; from idolatry, to the worship of the true god ; though some understand this of god ' s giving them up to a spirit of error, and suffering them to fall into idolatry, and hardening their hearts, as he did pharaoh ' s ; but the former sense is best. 38then the fire of the lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was


hearts, as he did pharaoh ' s ; but the former sense is best. 38then the fire of the lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. then the fire of the lord fell,.... an extraordinary fire from god out of heaven, as the effects of it show : and consumed the burnt sacrifice ; as it had done in former instances, leviticus 9 : 24, and besides this, which is still more extraordinary, and the wood, and the stones, and the dust ; of the altar, thereby signifying that even such were not to be used any more : and licked up the water that was in the trench ; around the altar, see 1 kings 18 : 32. 39and when all the people saw it, they fell on their faces : and they said, the lord, he is the god ; the lord, he is the god. and when all the people saw it, they fell on their faces,.... in reverence of god, astonished at the miracle wrought, ashamed of themselves and their sins, particularly their idolatry, that they should turn their backs on the true god, and follow idols : and they said, the lord, he is the god, the lord, he is the god ; which acknowledgment of god, as the true god, in opposition to baal, is repeated, to show their firm belief and strong assurance of it. 40and elijah said unto them, take the prophets of baal ; let not one of them escape. and they took them : and elijah brought them down to the brook kishon, and slew them there. and elijah said unto them, take the prophets of baal,.... the four hundred and fifty that were upon the spot ; for the number of the people of israel, now gathered together, were equal to it ; nor was it in ahab ' s power to hinder it, and he might himself be so far surprised and convicted as not in the least to object to it : let not one of them escape : that there might be none of them left to seduce the people any more : and they took them ; laid hold on them, everyone of them : and elijah brought them down to the brook kishon ; which ran by the side, and at the bottom of mount carmel, into the sea ; see gill on judges 4 : 7, judges 5


; laid hold on them, everyone of them : and elijah brought them down to the brook kishon ; which ran by the side, and at the bottom of mount carmel, into the sea ; see gill on judges 4 : 7, judges 5 : 21. and slew them there ; intimating, that it was owing to the idolatry they led the people into that rain had been withheld, and the brooks were dried up, as this might be ; or, as ben gersom thinks, that the land might not be defiled with their blood, but be carried down the river after it : these he slew not with his own hand, but by others he gave orders to do it ; and this not as a private person, but as an extraordinary minister of god, to execute justice according to his law, deuteronomy 13 : 1 by which law such false prophets were to die ; and the rather he was raised up and spirited for this service, as the supreme magistrate was addicted to idolatry himself. 41and elijah said unto ahab, get thee up, eat and drink ; for there is a sound of abundance of rain. and elijah said unto ahab, get thee up,.... from the brook and valley where the execution of the prophets had been made ; either up to his chariot, or to the tent or pavilion erected on the side of the mount, where the whole scene of things was transacted ; eat and drink ; which he had no leisure for all the day, from the time of the morning sacrifice to the evening sacrifice, which was taken up in attending to the issue of the several sacrifices ; but now he is bid to eat and refresh himself, and that in token of joy and gladness, as became him, both for the honour of the true god, which had been abundantly confirmed, and for the near approach of rain, of which he assures him : for there is a sound of abundance of rain ; the wind perhaps began to rise, and blow pretty briskly, which was a sign of it ( f ) ; besides, according to the tyrian annals ( g ), there were loud claps of thunder at this time, at least when the heavens became very black, as in 1 kings 18 : 45. ( f ) " fit fragor, hinc densi - - - - nimbi ", ovid. metamorph. l. 1. fab. 8. v. 269. ( g


1 kings 18 : 45. ( f ) " fit fragor, hinc densi - - - - nimbi ", ovid. metamorph. l. 1. fab. 8. v. 269. ( g ) apud joseph, antiqu. l. 8. c. 13. sect. 2. 42so ahab went up to eat and to drink. and elijah went up to the top of carmel ; and he cast himself down upon the earth, and put his face between his knees, so ahab went up to eat and to drink,.... up to his chariot, as some think, or rather to some place higher than that in which he now was : and elijah went up to the top of carmel ; higher still, where he both might be alone, and have the opportunity of observing the clouds gathering, and the rain coming : and he cast himself down upon the earth, and put his face between his knees ; expressive of his humility, and of his earnestness, and vehement desire, and continued importunity, that rain might fall ; for this was a posture of prayer he put himself into, and continued in ; and it is certain that it was through his prayer that rain came, james 5 : 18 and from hence came the fable of the grecians concerning aeacus praying for rain in a time of drought, when it came ( h ). so the chinese writers ( i ) report that at the prayers of their emperor tangus, after a seven years ' drought, great rains fell. ( h ) pausan. attica, sive, l. 1. prope finem. isocrat. evagoras, p. 373. ( i ) martin. sinic. hist. l. 3. p. 60. 43and said to his servant, go up now, look toward the sea. and he went up, and looked, and said, there is nothing. and he said, go again seven times. and said to his servant,.... whom some take to be the son of the widow of sarepta, but he must be too young to be employed in such service as this was : go up now ; still higher on mount carmel ; than where he was, even to the highest point of it : look towards the sea : or the west, as the targum, the mediterranean sea, which lay to the west of the land of israel : and he went up and


mount carmel ; than where he was, even to the highest point of it : look towards the sea : or the west, as the targum, the mediterranean sea, which lay to the west of the land of israel : and he went up and looked, and he said, there is nothing ; there was nothing in the sky, or arising out of the sea, that looked like or foreboded rain : and he said, go again seven times ; till he should see something. 44and it came to pass at the seventh time, that he said, behold, there ariseth a little cloud out of the sea, like a man ' s hand. and he said, go up, say unto ahab, prepare thy chariot, and get thee down, that the rain stop thee not. and it came to pass at the seventh time that he said, behold there ariseth a little cloud out of the sea, like a man ' s hand,.... either about the size or in the form of it ; rain water comes out of the sea, and, being strained through the clouds and air, becomes fresh : and he said, go up : the meaning seems to be, that he should first go down from the mount, and then go up to that part of it where ahab was : say unto ahab, prepare thy chariot ; bind or fasten the horses to it, as the phrase seems to signify : and get thee down ; from the mountain where he was, to go to jezreel, which lay low in a valley : that the rain stop thee not ; on the road, that might be made impassable by it, signifying that such abundance should fall as would make it so. 45and it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. and ahab rode, and went to jezreel. and it came to pass in the mean while,.... that the servant was gone with the message to ahab, and ahab was getting ready his chariot : that the heaven was black with clouds and wind, and there was a great rain ; which all sprung from the cloud like a man ' s hand ; and so we are told ( k ), that sometimes a little cloud called the ox ' s eye is seen on a mount of the cape of good hope, called tafesbery, when the sky is most serene, and the sea quiet ; which is at


are told ( k ), that sometimes a little cloud called the ox ' s eye is seen on a mount of the cape of good hope, called tafesbery, when the sky is most serene, and the sea quiet ; which is at first scarce so big as a barley corn, and then as a walnut ; and presently it extends itself over the whole surface of the mountain : and ahab rode, and went to jezreel ; as fast as he could. ( k ) scheuchzer. physic. sacra, vol. 3. p. 591. 46and the hand of the lord was on elijah ; and he girded up his loins, and ran before ahab to the entrance of jezreel. and the hand of the lord was on elijah,.... giving him more than common strength of body, as well as courage and fortitude of mind ; so the targum, the spirit of strength from the lord was with him : and he girded up his loins ; gathered up his long loose garment, and girt it about him, that he might be more fit for travelling : and ran before ahab to the entrance of jezreel ; reckoned about sixteen miles from carmel ( l ) ; this showed his humility, that he was not elated with the wonderful things god had done by him, and that he bore no ill will to ahab, but was ready to show him all honour and respect due to him as a king ; and that it were his sins, and not his person, he had an aversion to ; and that he was not afraid of jezebel, and her prophets, but entered into the city where she was, to instruct the people, and warn them against her idolatries ; though some think he went no further than the gate of the city, prudently avoiding falling into her hands. ( l ) bunting ' s travels, & c. p. 204.


dominican republic : history the island of hispaniola, of which the dominican republic forms the eastern two - thirds and haiti the remainder, was originally occupied by tainos, an arawak - speaking people. the tainos welcomed columbus in his first voyage in 1492, but subsequent colonizers were brutal, reducing the taino population from about 1 million to about 500 in 50 years. to ensure adequate labor for plantations, the spanish brought african slaves to the island beginning in 1503. in the next century, french settlers occupied the western end of the island, which spain ceded to france in 1697, and which, in 1804, became the republic of haiti. the haitians conquered the whole island in 1822 and held it until 1844, when forces led by juan pablo duarte, the hero of dominican independence, drove them out and established the dominican republic as an independent state. in 1861, the dominicans voluntarily returned to the spanish empire ; in 1865, independence was restored. economic difficulties, the threat of european intervention, and ongoing internal disorders led to a u. s. occupation in 1916 and the establishment of a military government in the dominican republic. the occupation ended in 1924, with a democratically elected dominican government. in 1930, rafael l. trujillo, a prominent army commander, established absolute political control. trujillo promoted economic development - - from which he and his supporters benefited - - and severe repression of domestic human rights. mismanagement and corruption resulted in major economic problems. in august 1960, the organization of american states ( oas ) imposed diplomatic sanctions against the dominican republic as a result of trujillo ' s complicity in an attempt to assassinate president romulo betancourt of venezuela. these sanctions remained in force after trujillo ' s death by assassination in may 1961. in november 1961, the trujillo family was forced into exile. in january 1962, a council of state that included moderate opposition elements with legislative and executive powers was formed. oas sanctions were lifted january 4, and, after the resignation of president joaquin balaguer on january 16, the council under president rafael e. bonnelly headed the dominican government. in 1963, juan bosch was inaugurated president. bosch was overthrown in a military coup in september 1963. another military coup, on april 24, 1965, led to violence between military elements favoring the return to government by bosch and those who proposed a military junta committed to early general elections. on april 28, u. s. military forces landed to protect u. s


, on april 24, 1965, led to violence between military elements favoring the return to government by bosch and those who proposed a military junta committed to early general elections. on april 28, u. s. military forces landed to protect u. s. citizens and to evacuate u. s. and other foreign nationals. additional u. s. forces subsequently established order. in june 1966, president balaguer, leader of the reformist party ( now called the social christian reformist party - - prsc ), was elected and then re - elected to office in may 1970 and may 1974, both times after the major opposition parties withdrew late in the campaign. in the may 1978 election, balaguer was defeated in his bid for a fourth successive term by antonio guzman of the dominican revolutionary party ( prd ). guzman ' s inauguration on august 16 marked the country ' s first peaceful transfer of power from one freely elected president to another. the prd ' s presidential candidate, salvador jorge blanco, won the 1982 elections, and the prd gained a majority in both houses of congress. in an attempt to cure the ailing economy, the jorge administration began to implement economic adjustment and recovery policies, including an austerity program in cooperation with the international monetary fund ( imf ). in april 1984, rising prices of basic foodstuffs and uncertainty about austerity measures led to riots. balaguer was returned to the presidency with electoral victories in 1986 and 1990. upon taking office in 1986, balaguer tried to reactivate the economy through a public works construction program. nonetheless, by 1988 the country had slid into a 2 - year economic depression, characterized by high inflation and currency devaluation. economic difficulties, coupled with problems in the delivery of basic services - - e. g., electricity, water, transportation - - generated popular discontent that resulted in frequent protests, occasionally violent, including a paralyzing nationwide strike in june 1989. in 1990, balaguer instituted a second set of economic reforms. after concluding an imf agreement, balancing the budget, and curtailing inflation, the dominican republic experienced a period of economic growth marked by moderate inflation, a balance in external accounts, and a steadily increasing gdp that lasted through 2000. the voting process in 1986 and 1990 was generally seen as fair, but allegations of electoral board fraud tainted both victories. the elections of 1994 were again marred by charges of fraud. following a compromise calling for constitutional and electoral reform, president balaguer assumed office for an abbreviated term and congress