use the following tips and techniques when you design a uml 2. 0 activity diagram. usually you create activity diagrams after state machine diagrams. to design a uml 2. 0 activity diagram, follow this general procedure : - create one or more activities. you can place several activities on a single diagram, or create a separate diagram for each. warning : you cannot create nested activities. - usually activities are linked to states or transitions on state machine diagrams. switch to your state machine diagrams and associate the activities you just created with states and transitions. tip : after that you can find that some more activities must be created, or the same activity can be used in several places. - switch back to the activity diagram. think about flows in your activities. you can have an object flow ( for transferring data ), a control flow, both or even several flows in each activity. - create starting and finishing points for every flow. each flow can have the following starting points : - initial node - activity parameter ( for object flow ) - accept event action - accept time event action each flow finishes with a activity final or flow final node. if your activity has several starting points, they can be used simultaneously. - create object nodes. you do not link object nodes to classes on your class diagrams. however, you can use hyperlinks for better understanding of your diagrams. - create action nodes for your flows. flows can share actions. warning : you cannot create nested actions. - for object flows, add pins to actions. connect actions and pins by flow links. - add pre - and postconditions. you can create plain text or ocl conditions. - you can optionally create shortcuts to related elements of other diagrams. to add an activity parameter to an activity : - in the tool palette, press the activity parameter button. - click the target activity. or : choose addactivity parameter on the activity context menu. result : an activity parameter node is added to the activity as a rectangle. note that the activity parameter node is attached to its activity. you can only move the node along the activity borders. note : activity parameters cannot be connected by control flow links.


source code : lib / bdb. py the bdb module handles basic debugger functions, like setting breakpoints or managing execution via the debugger. the following exception is defined : the bdb module also defines two classes : this class implements temporary breakpoints, ignore counts, disabling and ( re - ) enabling, and conditionals. breakpoints are indexed by number through a list called bpbynumber and by ( file, line ) pairs through bplist. the former points to a single instance of class breakpoint. the latter points to a list of such instances since there may be more than one breakpoint per line. when creating a breakpoint, its associated filename should be in canonical form. if a funcname is defined, a breakpoint hit will be counted when the first line of that function is executed. a conditional breakpoint always counts a hit. breakpoint instances have the following methods : delete the breakpoint from the list associated to a file / line. if it is the last breakpoint in that position, it also deletes the entry for the file / line. mark the breakpoint as enabled. mark the breakpoint as disabled. print all the information about the breakpoint : the bdb class acts as a generic python debugger base class. this class takes care of the details of the trace facility ; a derived class should implement user interaction. the standard debugger class ( pdb. pdb ) is an example. the skip argument, if given, must be an iterable of glob - style module name patterns. the debugger will not step into frames that originate in a module that matches one of these patterns. whether a frame is considered to originate in a certain module is determined by the _ _ name _ _ in the frame globals. new in version 2. 7 : the skip argument. the following methods of bdb normally don ’ t need to be overridden. auxiliary method for getting a filename in a canonical form, that is, as a case - normalized ( on case - insensitive filesystems ) absolute path, stripped of surrounding angle brackets. set the botframe, stopframe, returnframe and quitting attributes with values ready to start debugging. this function is installed as the trace function of debugged frames. its return value is the new trace function ( in most cases, that is, itself ). the default implementation decides how to dispatch a frame, depending


to start debugging. this function is installed as the trace function of debugged frames. its return value is the new trace function ( in most cases, that is, itself ). the default implementation decides how to dispatch a frame, depending on the type of event ( passed as a string ) that is about to be executed. event can be one of the following : for the python events, specialized functions ( see below ) are called. for the c events, no action is taken. the arg parameter depends on the previous event. if the debugger should stop on the current line, invoke the user _ line ( ) method ( which should be overridden in subclasses ). raise a bdbquit exception if the bdb. quitting flag is set ( which can be set from user _ line ( ) ). return a reference to the trace _ dispatch ( ) method for further tracing in that scope. if the debugger should stop on this function call, invoke the user _ call ( ) method ( which should be overridden in subclasses ). raise a bdbquit exception if the bdb. quitting flag is set ( which can be set from user _ call ( ) ). return a reference to the trace _ dispatch ( ) method for further tracing in that scope. if the debugger should stop on this function return, invoke the user _ return ( ) method ( which should be overridden in subclasses ). raise a bdbquit exception if the bdb. quitting flag is set ( which can be set from user _ return ( ) ). return a reference to the trace _ dispatch ( ) method for further tracing in that scope. if the debugger should stop at this exception, invokes the user _ exception ( ) method ( which should be overridden in subclasses ). raise a bdbquit exception if the bdb. quitting flag is set ( which can be set from user _ exception ( ) ). return a reference to the trace _ dispatch ( ) method for further tracing in that scope. normally derived classes don ’ t override the following methods, but they may if they want to redefine the definition of stopping and breakpoints. this method checks if the frame is somewhere below botframe in the call stack. botframe is the frame in which debugging started. this method checks if there is a breakpoint in the filename


an error message is returned. delete all existing breakpoints. check if there is a breakpoint for lineno of filename. return all breakpoints for lineno in filename, or an empty list if none are set. return all breakpoints in filename, or an empty list if none are set. return all breakpoints that are set. derived classes and clients can call the following methods to get a data structure representing a stack trace. get a list of records for a frame and all higher ( calling ) and lower frames, and the size of the higher part. return a string with information about a stack entry, identified by a ( frame, lineno ) tuple : the following two methods can be called by clients to use a debugger to debug a statement, given as a string. debug a statement executed via the exec statement. globals defaults to _ _ main _ _. _ _ dict _ _, locals defaults to globals. debug a single function call, and return its result. finally, the module defines the following functions : check whether we should break here, depending on the way the breakpoint b was set. if it was set via line number, it checks if b. line is the same as the one in the frame also passed as argument. if the breakpoint was set via function name, we have to check we are in the right frame ( the right function ) and if we are in its first executable line. determine if there is an effective ( active ) breakpoint at this line of code. return a tuple of the breakpoint and a boolean that indicates if it is ok to delete a temporary breakpoint. return ( none, none ) if there is no matching breakpoint.


symptoms of heart disease coronary artery disease, congestive heart failure, heart attack - - each type of heart problem requires different treatment but may share similar warning signs. it is important to see your doctor so that you can receive a correct diagnosis and prompt treatment. learn to recognize the symptoms that may signal heart disease. call your doctor if you begin to have new symptoms or if they become more frequent or severe. symptoms of coronary artery disease the most common symptom of coronary artery disease is angina, or chest pain. angina can be described as a discomfort, heaviness, pressure, aching, burning, fullness, squeezing, or painful feeling in your chest. it can be mistaken for indigestion or heartburn. angina may also be felt in the shoulders, arms, neck, throat, jaw, or back. other symptoms of coronary artery disease include : - shortness of breath. - palpitations ( irregular heart beats, or a " flip - flop " feeling in your chest ). - a faster heartbeat. - weakness or dizziness. symptoms of high blood pressure one of the most dangerous aspects of hypertension is that you may not know that you have it. in fact, nearly one - third of people who have high blood pressure don ' t know it. the only way to know if your blood pressure is high is through regular checkups. this is especially important if you have a close relative who has high blood pressure. if your blood pressure is extremely high, there may be certain symptoms to look out for, including : - severe headache - fatigue or confusion - vision problems - chest pain - difficulty breathing - irregular heartbeat - blood in the urine - pounding in your chest, neck, or ears if you have any of these symptoms, see a doctor immediately. you could be having a hypertensive crisis that could lead to a heart attack or stroke. untreated hypertension can lead to serious diseases, including stroke, heart disease, kidney failure and eye problems.


a diaper rash is a skin irritation under your baby ’ s diaper. the rash can be on the abdomen, genitals, and in the folds of the buttocks and thighs. most babies develop a diaper rash at some time during infancy. a diaper rash develops when your baby ’ s skin is irritated. irritation can be caused by : - leaving dirty diapers on for too long - too much moisture next to the skin - diapers or plastic pants that are too tight - allergic reaction to diaper material or detergent - yeast or bacterial infection - rubbing or chafing of the skin factors that may increase your baby ' s risk of diaper rash include : - frequent stools - infrequent changing of baby ’ s diaper - treatment of babies or nursing mothers with antibiotics - lactose intolerance - sensitive skin the main symptoms of diaper rash are bumps, redness, and scaly patches on the skin under the diaper. there may also be blister - like spots on the skin. your baby may also be more fussy and irritable when the diaper is changed. if the rash is not cared for, then it can become infected. it can become bright red with red bumps and blisters. symptoms of an infected rash may include : - open sores, boils, or pus - your baby is not sleeping or eating normally - your baby develops a fever - the rash becomes worse or does not improve in 2 or 3 days contact your doctor if your child has signs of an infected rash. most parents can recognize a diaper rash when they see it. a diaper rash doesn ’ t normally require a visit to the pediatrician. diaper rashes usually clear up in three or four days with the following treatment : - change diapers frequently. - use plain water instead of baby wipes to rinse your baby ’ s skin. - pat dry gently. rubbing can irritate the rash. - apply a protective ointment to the diaper area. the ointment should contain zinc oxide. - expose your baby ’ s skin to the air as much as possible. - do not use creams that have boric acid, camphor, phenol, methyl salicylate, or a compound of benzoin tincture. - do not use talcum or cornstarch powders. if the rash is severe, see your child ' s doctor. the doctor may suggest using a mild hydrocortisone cream to calm


, or a compound of benzoin tincture. - do not use talcum or cornstarch powders. if the rash is severe, see your child ' s doctor. the doctor may suggest using a mild hydrocortisone cream to calm the skin if it is irritated. if the rash is yeast - related, then the doctor may recommend a medicated cream. antibiotic ointments may be used for mild bacterial infections. these creams are available without prescription, but your pediatrician may want to discuss these options before starting treatment. severe infections may require oral antibiotics. to help prevent diaper rash : - change your baby ’ s diaper frequently. - use plain water to rinse your baby ’ s diaper area after changing. - dry the diaper area well after changing. let the area air out. - allow your baby to go without a diaper when possible. - avoid using fabric softeners on cloth diapers. - use cloth diapers or super - absorbent disposable diapers to prevent irritation. - talk to your baby ' s doctor about giving your baby probiotics when your baby is taking antibiotics. - reviewer : michael woods, md - review date : 05 / 2013 - - update date : 05 / 13 / 2013 -


doterra essential oil support for sickle cell anemia sickle cell anemia is a disease passed down through families in which red blood cells form an abnormal crescent shape. ( red blood cells are normally shaped like a disc. ) sickle cell anemia is caused by an abnormal type of hemoglobin called hemoglobin s. hemoglobin is a protein inside red blood cells that carries oxygen. hemoglobin s changes the shape of red blood cells, especially when the cells are exposed to low oxygen levels. the red blood cells become shaped like crescents or sickles. the fragile, sickle - shaped cells deliver less oxygen to the body ’ s tissues. they can also get stuck more easily in small blood vessels, and break into pieces that interupt healthy blood flow. sickle cell anemia is inherited from both parents. if you inherit the hemoglobin s gene from one parent and normal hemoglobin ( a ) from your other parent, you will have sickle cell trait. people with sickle cell trait do not have the symptoms of sickle cell anemia. sickle cell disease is much more common in people of african and mediterranean descent. it is also seen in people from south and central america, the caribbean, and the middle east. those with sickle cell have noticed : most issues usually don ’ t occur until after age 4 months. almost all patients with sickle cell anemia have painful episodes ( called crises ), which can last from hours to days. these crises can affect the bones of the back, the long bones, and the chest. some patients have one episode every few years. others have many episodes per year. the crises can be severe enough to require a hospital stay. common issues include : attacks of abdominal pain, bone pain, breathlessness, delayed growth and puberty, fatigue, fever, paleness, rapid heart beat, ulcers on lower legs ( in adolescents and adults ), yellowing of the eyes and skin ( jaundice ). less common issues include : chest pain, excessive thirst, frequent urination, poor eyesight / blindness, strokes. doterra essential oil users have found the following to assist in sickle cell support : take the lifelong vitality vitamins daily ( xeo mega® essential oil omega complex & alpha crs cellular vitality complex are very important ) take 6 drops of slim & sassy oil blend and 3 drops each of peppermint oil and ylang ylang oil in a capsule daily


( xeo mega® essential oil omega complex & alpha crs cellular vitality complex are very important ) take 6 drops of slim & sassy oil blend and 3 drops each of peppermint oil and ylang ylang oil in a capsule daily. drink 2 - 3 drops of lemon oil in water daily ( glass containers only ) rub 2 - 4 drops balance oil blend on each foot, morning and evening applying balance to the bottom of the feet enhances the ability of the red blood cells to carry oxygen throughout the body. below is a video of blood samples before and after applying doterra ’ s balance essential oil blend : issue specific support : abdominal, chest or bone pain apply deep blue rub to area of concern each morning, at least once mid - day and anytime extreme pain occurs. ( little goes a very long way ) rub one drop of peppermint oil on temples, forehead & back of neck ( careful not to get in eyes ) rub lavender or serenity oil blend on feet nightly as a sleep or stress relief aid rub 2 - 3 drops of frankincense oil on back of neck / base of skull and bottoms of feet, nightly have the following “ spine therapy ” done once a week : first apply fractionated coconut oil ( olive oil can be substituted ) along the length of the spine. then, drop any one or all of the following doterra essential oils down the spine : starting with oregano, then balance, ylang ylang, wild orange, frankincense, rosemary, marjoram, aroma touch … and end with peppermint hot compress for 15 mins after you lightly massage into back along the spine area “ these statements have not been evaluated by the food and drug administration. this product is not intended to diagnose, treat, cure, or prevent disease. ”


conservation groups intervened in the lawsuit filed by the bottom trawlers to defend the federal bycatch regulation. the conservation groups told the court that the federal government is right to mandate a decrease in the amount of fish bottom trawlers are currently throwing overboard. the boats are discarding fish deemed uneconomic due to wrong sex, size, or species. hundreds of millions of pounds of wasted fish and other marine life are thrown over the side of bottom trawl vessels every year. the trawlers typically fish for rock sole, yellowfin sole, flathead sole, and atka mackerel and dump more bycatch overboard than any other segment of the north pacific groundfish fishery. " the court has ruled that these companies will not be allowed to continue wasting public resources, " said earthjustice attorney michael levine. " this case deals with a few large vessels that still haven ' t turned the corner into 21st century fishing. " " the reality that hundreds of millions of pounds of wasted fish and other marine life are thrown over the side of bottom trawl vessels every year is completely unacceptable to most alaskans. management measures that set at least a minimum standard for reducing excessive waste in the bering sea fleet are long overdue, " said dorothy childers, program director for the community - based alaska marine conservation council. on may 5, 2006, two commercial fishing companies, the legacy fishing company and the fishing company of alaska, filed the suit in the district of columbia district court to overturn amendment 79 and its implementing regulations. the companies are based in washington state but fish in the federal waters off alaska. they claim that the bycatch reduction measures would be too costly. in response to the suit, oceana and the alaska marine conservation council, with legal representation from earthjustice, joined the federal government in defending amendment 79 and its benefits for the ocean ecosystem. " we cannot sacrifice long - term sustainability of our ocean ecosystems and commercial fisheries for the short - term gain of a few vessels, " said janis searles, senior counsel for oceana. " this measure provides a strong incentive for dirty fisheries to clean up their act. the cost of their excessive discards to the oceans and our fisheries is simply too high. " implementation of the new regulation will require these same vessels to retain more of their catch, and will serve as an incentive for these vessels to fish " cleaner. " michael levine, earthjustice, ( 907 ) 586 - 2751 susan murray, oceana, ( 90


| national smog standards | | earthjustice is fighting for stronger limits on ozone or smog - - pollution linked to premature deaths, thousands of emergency room visits, and tens of thousands of asthma attacks each year. ozone is especialy dangerous to small children and senior citizens, who are often warned to stay indoors on polluted days. smog pollution can also severely damage forests and plants, stunting their growth and increasing the risk of die - off from disease. unfortunately, smog standards recently adopted by the u. s. epa are far weaker than recommended unanimously by the agency ' s own science advisors, leaving public health and the environment at great risk. earthjustice is challenging these standards on behalf of public health and conservation groups. | | strengthening protections for our nation ' s forests | | in 2007, earthjustice won its challenge to the bush administration ' s 2005 revision of the national forest management act planning regulations, which govern management of the 193 - million - acre national forest system. in response to our win, the forest service issued revised regulations. unfortunately, the revised regulations are virtually the same as the regulations that the court invalidated, and the process by which they were adopted suffers from the same legal infirmities as the 2005 revision. once again the regulations run counter to the national forest management act, which was passed in 1976 in reaction to rampant overharvesting of commercial timber from the national forests, especially through clearcutting. the act was expressly intended to reduce the forest service ' s discretion in managing the national forests, placing limits on timber harvesting and promoting the protection of other resources, including wildlife and native plants, watersheds, and recreation, while the revised regulations eliminate precisely those limits and protections. this suit will challenge the revised regulations. | oil refineries and hazardous waste | | as a favor to u. s. oil refineries, epa has exempted hundreds of thousands of tons of hazardous wastes produced at refineries ( over 300, 000 tons annually ) from stringent federal regulation. with a sweep of the pen, these wastes are no longer considered " hazardous " if converted into gas and burned at the refineries. the waste, however, is known to be toxic, carcinogenic and prone to combust spontaneously and thus poses grave hazards to our air, water, and the communities in which it is stored, transported and burned. earthjustice has filed suit to strike down this exemption. | central maui stream restoration | | earthjustice petitioned the state


spontaneously and thus poses grave hazards to our air, water, and the communities in which it is stored, transported and burned. earthjustice has filed suit to strike down this exemption. | central maui stream restoration | | earthjustice petitioned the state commission on water resource management to establish instream flow standards that would sustain beneficial instream uses, such as ecological protection, native hawaiian practices, recreation, and scenic values, for na wai eha ( the four great waters ) in central maui. the petition demanded that the water currently being hoarded and wasted by private companies be returned to the streams of origin. | | public liability for mining waste clean - up | | according to superfund legislation passed in 1980, the epa should have developed regulations that required mining companies and other high - risk polluting industires to provide financial proof that in case of toxic spills and other environmental contamination, these companies would be able to clean up the resultant contamination. the epa has yet to issue these regulations, and some mining companies have declared bankruptcy instead of paying to clean up their sites, leaving the taxpayers with the bill. without the financial incentive to prevent pollution, these companies have little incentive to improve their waste management. in february 2009, a united states district court ruled that the epa must produce these long overdue regulations for mining companies by may 4, 2009, therefore limiting the public ' s liability for the damage caused to the environment by poor practices by these companies. | rock creek mine : threat to wildlife | | the proposed rock creek mine project in northwest montana would be located adjacent to and literally under the cabinet mountains wilderness area in the kootenai national forest. the copper and silver mine ' s location is in a sensitive portion of grizzly bear habitat, and construction will add sediment to local waters, which would smother bull trout spawning areas. since 2001, the fish & wildlife service has issued flawed biological opinions repeatedly, and earthjustice has repeatedly - - and successfully - - challenged the approval for the mine. in december 2007, the fish & wildlife service once again gave the mining company approval to begin construction activities, based on a biological opinion that relies on mitigation measures that are not sufficient to protect the populations of grizzly bear. this biological opinion also permits extensive degradation of a portion of rock creek previously deemed critical habitat for bull trout. to allow mining and other mineral development under federally designated wilderness would set a dangerous precedent. earthjustice is challenging this renewed approval for the mine. | new york brownfields | | thousands of contaminated and


rock creek previously deemed critical habitat for bull trout. to allow mining and other mineral development under federally designated wilderness would set a dangerous precedent. earthjustice is challenging this renewed approval for the mine. | new york brownfields | | thousands of contaminated and abandoned gas stations, factories, other industiral and commercial sites are poisoning the air, land, and water for communities across new york. the state adopted regulations that fall far short of the landmark law passed in 2003 to clean up many of these brownfields. in february 2008, the court ruled that contaminated sites must be cleaned up to the statutory cleanup objectives, not simply to the contaminated background levels at the site. | oil and gas lease sale in the chukchi sea | | alaska ' s chukchi sea, part of america ' s arctic, provides vital habitat for polar bears, endangered bowhead whales, walrus, beluga whales, seals, fish and marine birds. in recent years, the wildlife and people of this poorly - understood but precious and vibrant region have experienced dramatic impacts from climate change, melting sea ice, declining wildlife populations and eroding shorelines. | | herring trawlers : threat to new england fisheries | | the population of groundfish off the coast of new england has been depleted for years. in 1994 nearly all fishing was banned from waters identified as spawning grounds and sanctuaries for cod, haddock, and other groundfish in order to give groundfish a chance to rebound from overfishing. herring mid - water trawlers were initially banned from the groundfish - closed areas in 1994. but in 1998 federal regulators decided to re - open these areas to trawlers, based on an assumption that the herring ships would catch little or no groundfish in their nets. as a result of this loophole in the regulations, it ' s estimated that these vessels have caught hundreds of thousands of pounds of mature and juvenile groundfish as bycatch. earthjustice has filed suit on behalf of local fishing groups to force federal regulators to close this loophole. | protecting california ' s air : removing agricultural exemptions | | california state law used to exempt farms, dairies, and other agricultural operations from getting air permits for pollution from sources such as agricultural dust, diesel irrigation pumps, and livestock waste. this exemption made compliance with the federal clean air act impossible. earthjustice sued the epa for allowing california permitting programs to include the exemption, and earthjustice ' s victory led california legislators to strip the exemption from the law. however,


waste. this exemption made compliance with the federal clean air act impossible. earthjustice sued the epa for allowing california permitting programs to include the exemption, and earthjustice ' s victory led california legislators to strip the exemption from the law. however, epa staff recently discovered that it unwittingly approved a provision with the older exemption for agricultural sources back in 1972 as part of a larger state implementation law, and could not find any subsequent action to strip the provision. unless the epa or the state take affirmative action to remove the provision, it remains federally - enforceable law. this suit seeks to compel the epa to remove the provision. | challenge to coalbed methane development in hd mountains | | a proposed natural gas drilling project near durango, colorado, will bulldoze roadless forest, worsen air pollution, threaten homes, and pollute wilderness areas and mesa verde national park. the project porposes almost 200 new coalbed methane wells, including approximately 30 wells and 8 to 9 miles of new roads inside the currently undeveloped hd mountains roadless areas. despite this, the forest service and the bureau of land management have approved the permits necessary for the project. earthjustice is challenging the project on behalf of conservation groups, homeowners, a rural county, and individuals whose livelihood would be negatively impacted by the drilling as proposed. | red legged frog : critical habitat | | in the spring of 2006, the u. s. fish and wildlife service bowed to industry and developer pressure by issuing a rule that greatly diminished the critical habitat of the endangered california red legged frog. critical habitat is defined to include those areas that are " essential to the conservation of the species. " also, by law, critical habitat determinations must be made based upon the " best scientific and commercial data available. " earthjustice discovered through freedom of information act requests that political pressure by officials in the d. c. office, including former deputy assistant secretary of the interior julie macdonald, rose to the level of improper influence compromising the scientific integrity of the final critical habitat rule. this pressure caused field office scientists to ignore important scientific documents, such as the frog ' s recovery plan, and to exclude from the final rule significant areas of habitat that the fws had previously determined were " essential to the conservation " of the frog. the result is a final critical habitat rule that does not provide for the recovery of the frog, nor is it based on the best available science. in september 2008, the fws published a proposed rule that would significantly increase the critical


of the frog. the result is a final critical habitat rule that does not provide for the recovery of the frog, nor is it based on the best available science. in september 2008, the fws published a proposed rule that would significantly increase the critical habitat for the red - legged frog, and earthjustice settled the lawsuit. | improving energy efficiency standards for electric transformers | | we ' ve all seen them - - those gray boxes mounted on telephone poles. those boxes are electricity distribution transformers, and they serve to reduce the power of electric current from the high voltage used in transmission lines to the lower voltages we use in our homes, offices, and businesses. some transformers lose a lot more electricity than others, and all those inefficient transformers add up to a huge amount of wasted energy. according to the department of energy, if our utility companies started installing only the most efficient transformers available on the market today, the energy we save would avoid the need to construct 20 large - scale power plants by the year 2038. however, instead of requiring these more efficient models, the doe selected weak standards for electricity distribution transformers, ignoring the environmental benefits of going to stronger standards. earthjustice challenged the adoption of these standards, and in august 2009, the doe settled the case, agreeing to review existing efficiency standards and propose changes to maximize future savings three year earlier than otherwise required. | south shale ridge oil and gas leasing | | the south shale ridge wilderness is home to wildlife and rare plants, and is a popular destination for hikers and hunters. however, the blm reversed an earlier recommendation to protect the ridge as a wilderness study area and instead leased the vast majority of land for oil and gas drilling. in august 2007, the federal district court in colorado ruled that the blm violated the endangered species act and the national environmental policy act when it granted the leases, and ordered the blm to consider the effect of drilling and development on rare species in the area. | bonneville cutthroat trout listing | | in 2002, the u. s. fish and wildlife service denied to extend protection of the bonneville cutthroat trout under the endangered species act, despite the fact that the species has been eliminated from 90 percent of its range, due to habitat degradation, predation, and hybridization from non - native trout. earthjustice filed suit on behalf of the center for biological diversity, the biodiversity conservation alliance, and the pacific rivers council, and in october, 2007, the fws announced that it has reversed its


friday, november 23, 2012 cardinal virtues and counterfeit virtues the cardinal virtues are wisdom, courage, moderation, and justice. they are so called because they are traditionally regarded as the “ hinge ” ( cardo ) on which the rest of morality turns. we find them discussed in plato ’ s republic and given a more given systematic exposition in aquinas ’ s summa theologiae. for plato, these virtues are related to the three main parts of the soul and the corresponding three main classes in his ideal city. wisdom is the characteristic virtue of the highest part of the soul - - the rational part - - and of the highest class within the city, the ruling philosopher - kings. courage is the characteristic virtue of the middle, spirited part of the soul, and of the soldiers who constitute the second main class in the city. moderation is the characteristic attribute of the lowest, desiring part of the soul and of the lowest, productive class of the city. justice in turn is the proper ordering of the three parts of the soul and the city, each doing its part. when reason is in charge and the spirited part of the soul - - the part driven by a sense of honor and shame - - is doing reason ’ s bidding in keeping down the desiring part of the soul, allowing its appetites to be indulged only when reason dictates, the soul is just. and when the philosopher - kings - - those motivated by a rational, disinterested pursuit of the good of the city - - are in charge of the city, the soldiers following their lead in governing the city, and the productive class focusing their attention on that to which they are best suited ( farming, building, craftsmanship, and the like ), the city is just. injustice is a deviation from this order - - the spirited part or the desiring part dominating the soul, or the soldiers or productive class dominating the government of the city. plato ’ s famous analysis of the four main types of unjust regime develops this theme. a timocracy or honor - oriented society puts the military virtues ahead of reason. this is disordered, but still the least bad form of unjust city in plato ’ s view, since at least it is an objective and non - appetitive standard - - the will to pursue what is honorable and avoid what is shameful - - that is idealized. an oligarchy or money - oriented society is worse, because it is driven by the appetitive part of the


appetitive standard - - the will to pursue what is honorable and avoid what is shameful - - that is idealized. an oligarchy or money - oriented society is worse, because it is driven by the appetitive part of the soul, but it is still not the worst kind of regime, since the pursuer of wealth must at least puts chains on his appetites to some extent, respecting bourgeois values like thrift and long - term thinking. democracy, as plato understands it, is worse still, since it effectively puts the lowest appetites in charge. like the never - satisfied and competing impulses toward food, sex, and drink that dominate a degenerate individual soul, a democratic society is dominated by the same impulses, and its social life and politics are chaotic, characterized by passing fads and resistant to the idea that there might be any permanent and objective standard against which the fads and impulses might be judged. tyranny, the worst kind of regime, is essentially what results when a particular democratic soul, driven by especially strong appetites, imposes its will on the rest. this analysis and its relevance to modern politics and culture deserve a write - up of their own, but for the moment let ’ s consider the fate of the cardinal virtues in a modern democratic society. the words “ wisdom, ” “ courage, ” “ moderation, ” and “ justice ” are certainly not absent in such societies. to some extent the content of the traditional virtues is even respected - - democratic citizens will approve of the courage they read about in military history or see portrayed in movies like saving private ryan, will commend moderation where overindulgence might affect bodily health, and so forth. but much more prominent than the cardinal virtues - - and to a large extent coloring the conception democratic man has of the content of the cardinal virtues - - are certain other character traits, such as open - mindedness, empathy, tolerance, and fairness. the list will be familiar, since the language of these “ virtues ” permeates contemporary pop culture and politics, and it can be said to constitute a kind of counterpoint to the traditional cardinal virtues. and in each case the counter - virtue entails a turn of just the sort one might expect given plato ’ s analysis of democracy - - from the objective to the subjective, from a focus on the way things actually are to a focus on the way one believes or desires them to be. hence wisdom, as a plato or aquinas conceives


’ s analysis of democracy - - from the objective to the subjective, from a focus on the way things actually are to a focus on the way one believes or desires them to be. hence wisdom, as a plato or aquinas conceives of it, is outward - oriented, involving a grasp of objective truth in the speculative and practical spheres. open - mindedness, by contrast, is oriented inwardly, toward the subjective, concerned not with objective reality itself so much as with a willingness to consider alternative views about objective reality. courage has to do with the will to do what one ought to do in the face of danger or difficulty. the courageous man will do his duty even though he is afraid or feels uncomfortable or put upon, and we praise him precisely for ignoring these subjective feelings. empathy, by contrast, involves precisely a focus on such feelings - - indeed, even to the point of sympathizing with the one who has failed to be courageous. courage says : “ yes, it was difficult ; but you should have done it anyway. ” empathy says : “ i understand why you didn ’ t do it ; it was so difficult! ” similarly, moderation tells us that we sometimes need to refrain from indulging our appetites, in some cases even when we have an extremely powerful desire to indulge them. tolerance, by contrast, refuses to condemn such indulgence. toleration works in tandem with empathy, as moderation works together with courage. just as courage is reason ’ s ally in keeping the appetites at bay - - it reminds us that it is weak and shameful to indulge when reason says we shouldn ’ t - - so too is empathy the ally of the appetitive part of the soul in its war with reason, giving it permission to indulge and to ignore what unkind, unfeeling reason is saying. courage and moderation command : “ you ’ re a human being! don ’ t act like animal! ” empathy and toleration respond : “ we understand, go ahead, you ’ re just an animal anyway! ” finally, whereas justice requires us to conform our desires to the order of things, fairness commands the order of things to conform itself to our desires. justice says : “ john is richer than you are and paul has more authority. but that is as it should be, since john worked harder and paul is wiser. ” fairness says : “ john is richer than you are and paul has more authority. that ’ s not


is richer than you are and paul has more authority. but that is as it should be, since john worked harder and paul is wiser. ” fairness says : “ john is richer than you are and paul has more authority. that ’ s not fair! ” justice treats equals equally and unequals unequally. fairness treats everyone equally ; or rather, it treats everyone the way the one shouting “ unfairness! ” thinks they should be treated. now, all of that makes the counter - virtues in question sound pretty bad - - or it should make them sound bad, anyway - - but i hasten to add that none of this entails that there is nothing of value in open - mindedness, empathy, tolerance, and fairness. far from it. the objective truth at which wisdom aims is not all built into us and it is not all obvious ; it needs to be acquired through hard work. open - mindedness facilitates that. realistically inculcating the virtues, including courage, requires an understanding of actual human circumstances, including human weaknesses. that requires empathy. the road to virtue is, given human weakness, inevitably paved with repeated failures to live up to it. tolerance of these failures ( albeit not approval of them ) is, accordingly, no less necessary to the realistic inculcation of virtue than empathy is. and some inequalities really are rightly decried as unfair insofar as they arise from injustice. ( john might be richer than you because he is more hard - working. but it might instead be because he is a thief or a fraudster or someone who knows how to game the system. ) so, there can be real value in open - mindedness, empathy, tolerance, and fairness, and a wise man will acknowledge this. but it is crucial to see that their value is instrumental. they are of secondary value, of significance precisely insofar as they facilitate the acquisition of wisdom, courage, moderation, and justice. a soul which strives primarily to acquire those traditional cardinal virtues, even while acknowledging the value within limits of open - mindedness, empathy, tolerance, and fairness in the process of acquiring them, is rightly ordered. but a soul which primarily values open - mindedness, empathy, tolerance, and fairness, and either rejects the traditional cardinal virtues or relegates them to second place, is disordered. similarly, a rightly ordered society will value the traditional cardinal virtues over open - mindedness, empathy, tolerance, and fairness, whereas a society which


| | this article may contain original research. ( august 2009 ) | | this article does not cite any references or sources. ( august 2009 ) | electrical tape ( or insulating tape ) is a type of pressure - sensitive tape used to insulate electrical wires and other material that conduct electricity. it can be made of many plastics, but vinyl is most popular, as it stretches well and gives an effective and long lasting insulation. electrical tape for class h insulation is made of fiberglass cloth. a wide variety of electrical tapes are available ; some for highly specialized purposes. electricians generally use only black tape for insulation purposes. the other colors are used to indicate the voltage level and phase of the wire. ( in fact, the colored tape is referred to as " phasing tape ". ) this is done on large wire which is available only in black insulation. when wires are phased, a ring of tape is placed on each end near the termination so that the purpose of the wire is obvious. the following table describes this usage. | tape color | | usage ( u. s. ) | | usage ( u. k. ) | | usage ( international – new ) | low voltage, phase a low voltage, neutral | low voltage, phase b | | red | | low voltage, phase b | | low voltage, phase a | | sheath, 415 v 3 phase | | blue | | low voltage, phase c | | low voltage, phase c | | low voltage, neutral sheath, 230 v | brown | | high voltage, phase a | | low voltage, phase a | | orange | | high voltage, phase b | | sheath, garden tools | | yellow | | high voltage, phase c | | low voltage, phase b | | sheath, 110 v site wiring | | green with yellow stripe | | isolated ground | | earth | | white | | low voltage, neutral | | grey | | high voltage, neutral | | low voltage, phase c | tape that is approved for electrical applications will carry an approval label from an agency such as underwriters laboratories. as it is easily torn by hand, can be written on, and generally removes from smooth surfaces cleanly, it is useful for a number of other applications such as labelling ( including colour - coding ) and temporarily attaching objects to one another. it can be torn by hand or cut with tools. the original electrical insulating tape was made of cloth tape impregnated with chatterton ' s compound, an adhesive material manufactured using


coding ) and temporarily attaching objects to one another. it can be torn by hand or cut with tools. the original electrical insulating tape was made of cloth tape impregnated with chatterton ' s compound, an adhesive material manufactured using gutta - percha. this type of tape was often used to insulate soldered splices on knob and tube wiring. in the early 1940s, vinyl plastic emerged as a versatile material for a wide range of applications, from shower curtains to cable insulation. a major ingredient in vinyl film was tricresyl phosphate ( tcp ), which was used as a plasticizer. unfortunately, tcp tended to migrate, giving the surface of the vinyl film an oily quality and degrading every tape adhesive known. research chemists and engineers at 3m set out to create a dependable, pressure - sensitive tape made of vinyl film that would have the required electrical, physical and chemical properties. experiments were conducted combining new plasticizers with the white, flour - like vinyl resin. finally, in january 1946, inventors snell, oace, and eastwold of 3m applied for a patent for a vinyl electrical tape with a plasticizer system and non - sulfur - based rubber adhesive that were compatible. the first commercially available version of the tape was sold for use as a wire - harness wrapping. interestingly, this original black tape wasn ' t black at all. tapes formulated for high - temperature were yellow, and later versions were white. white tape, because of its instability in ultraviolet light, was eventually replaced with black tape, although colored vinyl tapes are still used as identification and marking tapes. black became the standard industry color for vinyl standard tape, primarily because of its ultraviolet resistance. thicknesses originally were 4 mil ( 100 µm ), 8 mil ( 200 µm ) and 12 mil ( 300 µm ). these were standardized to 7 mil ( 180 µm ) and 10 mil ( 250 µm ) in 1948.


extra ecclesiam nulla salus the latin phrase extra ecclesiam nulla salus means : " outside the church there is no salvation ". the most recent catholic catechism interpreted this to mean that " all salvation comes from christ the head through the church which is his body. " this expression comes from the writings of saint cyprian of carthage, a bishop of the 3rd century. the axiom is often used as shorthand for the doctrine, upheld by many protestants, the eastern orthodox church and the roman catholic church, that the church is necessary for salvation. the theological basis for this doctrine is founded on the beliefs that ( 1 ) jesus christ personally established the one church ; and ( 2 ) the church serves as the means by which the graces won by christ are communicated to believers. an eastern orthodox bishop has expressed this doctrine as follows : extra ecclesiam nulla salus. all the categorical strength and point of this aphorism lies in its tautology. outside the church there is no salvation, because salvation is the church " ( g. florovsky, " sobornost : the catholicity of the church ", in the church of god, p. 53 ). does it therefore follow that anyone who is not visibly within the church is necessarily damned? of course not ; still less does it follow that everyone who is visibly within the church is necessarily saved. as augustine wisely remarked : " how many sheep there are without, how many wolves within! " ( homilies on john, 45, 12 ) while there is no division between a " visible " and an " invisible church ", yet there may be members of the church who are not visibly such, but whose membership is known to god alone. if anyone is saved, he must in some sense be a member of the church ; in what sense, we cannot always say. — kallistos ware the roman catholic church also teaches that the doctrine does not mean that everyone who is not visibly within the church is necessarily damned ( see below ). some of the most pertinent roman catholic expressions of this doctrine are : the profession of faith of pope innocent iii ( 1208 ), the profession of faith of the fourth lateran council ( 1215 ), the bull unam sanctam of pope boniface viii ( 1302 ), and the profession of faith of the council of florence ( 1442 ). the axiom " no salvation outside the church " has been frequently repeated over the centuries in different terms by the


sanctam of pope boniface viii ( 1302 ), and the profession of faith of the council of florence ( 1442 ). the axiom " no salvation outside the church " has been frequently repeated over the centuries in different terms by the ordinary magisterium. catholic statements of this teaching | | this section contains too many or too - lengthy quotations for an encyclopedic entry. ( february 2013 ) | fourth lateran council ( 1215 ) : " there is but one universal church of the faithful, outside which no one at all is saved. " pope boniface viii, bull unam sanctam ( 1302 ) : " we are compelled in virtue of our faith to believe and maintain that there is only one holy catholic church, and that one is apostolic. this we firmly believe and profess without qualification. outside this church there is no salvation and no remission of sins, the spouse in the canticle proclaiming : ' one is my dove, my perfect one. one is she of her mother, the chosen of her that bore her ' ( canticle of canticles 6 : 8 ) ; which represents the one mystical body whose head is christ, of christ indeed, as god. and in this, ' one lord, one faith, one baptism ' ( ephesians 4 : 5 ). certainly noah had one ark at the time of the flood, prefiguring one church which perfect to one cubit having one ruler and guide, namely noah, outside of which we read all living things were destroyed … we declare, say, define, and pronounce that it is absolutely necessary for the salvation of every human creature to be subject to the roman pontiff. " pope eugene iv, cantate domino ( 1441 ) : " the most holy roman church firmly believes, professes and preaches that none of those existing outside the catholic church, not only pagans, but also jews and heretics and schismatics, can have a share in life eternal ; but that they will go into the " eternal fire which was prepared for the devil and his angels " ( matthew 25 : 41 ), unless before death they are joined with her ; and that so important is the unity of this ecclesiastical body that only those remaining within this unity can profit by the sacraments of the church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of christian piety and the duties of a christian soldier


within this unity can profit by the sacraments of the church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of christian piety and the duties of a christian soldier. no one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the name of christ, can be saved, unless he remain within the bosom and the unity of the catholic church. " pope boniface i, epistle 14. 1 : " it is clear that this roman church is to all churches throughout the world as the head is to the members, and that whoever separates himself from it becomes an exile from the christian religion, since he ceases to belong to its fellowship. " pope pelagius ii ( 578 - 590 ) : " consider the fact that whoever has not been in the peace and unity of the church cannot have the lord … although given over to flames and fires, they burn, or, thrown to wild beasts, they lay down their lives, there will not be ( for them ) that crown of faith but the punishment of faithlessness … such a one can be slain, he cannot be crowned … [ if ] slain outside the church, he cannot attain the rewards of the church " ( denzinger, 469 ). saint gregory the great ( 590 - 604 ), moralia : " now the holy church universal proclaims that god cannot be truly worshipped saving within herself, asserting that all they that are without her shall never be saved. " pope sylvester ii, profession of faith, june ad 991 : " i believe that in baptism all sins are forgiven, that one which was committed originally as much as those which are voluntarily committed, and i profess that outside the catholic church no one is saved. " pope innocent iii ( 1198 – 1216 ), profession of faith prescribed for the waldensians : " with our hearts we believe and with our lips we confess but one church, not that of the heretics, but the holy roman catholic and apostolic church, outside which we believe that no one is saved " ( denzinger 792 ). pope clement vi, letter super quibusdam ( to consolator the catholicos of armenia ), september 20, 1351 : " in the second place, we ask whether you and the armenians obedient to you believe that no man of the wayfarers outside of the faith of this church, and


not attain the inheritance of the kingdom of god. ' moreover, saint augustine and the other african bishops who met in the council of cirta in the year 412 explained the same thing at greater length : ' whoever has separated himself from the catholic church, no matter how laudably he lives, will not have eternal life, but has earned the anger of god because of this one crime : that he abandoned his union with christ ' ( epsitle 141 ). omitting other appropriate passages which are almost numberless in the writings of the fathers, we shall praise saint gregory the great, who expressly testifies that this is indeed the teaching of the catholic church. he says : ' the holy universal church teaches that it is not possible to worship god truly except in her and asserts that all who are outside of her will not be saved ' ( moral. in job, 16. 5 ). official acts of the church proclaim the same dogma. thus, in the decree on faith which innocent iii published with the synod of the lateran iv, these things are written : ' there is one universal church of the faithful outside of which no one at all is saved. ' finally, the same dogma is expressly mentioned in the profession of faith proposed by the apostolic see, not only that which all latin churches use ( creed of the council of trent ), but also that which the greek orthodox church uses ( cf. gregory xiii, profession ' sanctissimus ' ) and that which other eastern catholics use ( cf. benedict xiv, profession ' nuper ad nos ' ) … we are so concerned about this serious and well known dogma, which has been attacked with such remarkable audacity, that we could not restrain our pen from reinforcing this truth with many testimonies. " pope pius ix ( 1846 – 1878 ), allocution singulari quadem, december 9, 1854 : " not without sorrow we have learned that another error, no less destructive, has taken possession of some parts of the catholic world, and has taken up its abode in the souls of many catholics who think that one should have good hope of the eternal salvation of all those who have never lived in the true church of christ. therefore, they are wont to ask very often what will be the lot and condition of those who have not submitted in any way to the catholic faith, and, by bringing forward most vain reasons, they make a response favorable to their false opinion. far be it from us, venerable brethren, to


what will be the lot and condition of those who have not submitted in any way to the catholic faith, and, by bringing forward most vain reasons, they make a response favorable to their false opinion. far be it from us, venerable brethren, to presume on the limits of the divine mercy which is infinite ; far from us, to wish to scrutinize the hidden counsel and " judgements of god " which are " a great abyss " ( ps. 35. 7 ) and cannot be penetrated by human thought. but, as is our apostolic duty, we wish your episcopal solicitude and vigilance to be aroused, so that you will strive as much as you can to drive form the mind of men that impious and equally fatal opinion, namely, that the way of eternal salvation can be found in any religion whatsoever. may you demonstrate with skill and learning in which you excel, to the people entrusted to your care that the dogmas of the catholic faith are in no wise opposed to divine mercy and justice. " for, it must be held by faith that outside the apostolic roman church, no one can be saved ; that this is the only ark of salvation ; that he who shall not have entered therein will perish in the flood ; but, on the other hand, it is necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, will not be held guilty of this in the eyes of god. now, in truth, who would arrogate so much to himself as to mark the limits of such an ignorance, because of the nature and variety of peoples, regions, innate dispositions, and of so many other things? for, in truth, when released from these corporeal chains ' we shall see god as he is ' ( 1 john 3. 2 ), we shall understand perfectly by how close and beautiful a bond divine mercy and justice are united ; but as long as we are on earth, weighed down by this mortal mass which blunts the soul, let us hold most firmly that, in accordance with catholic teaching, there is " one god, one faith, one baptism " ( eph. 4. 5 ) ; it is unlawful to proceed further in inquiry. " but, just as the way of charity demands, let us pour forth continual prayers that all nations everywhere may be converted to christ ; and let us be devoted to the common salvation of men in proportion to our strength, ' for the hand of the lord is not shortened '


the way of charity demands, let us pour forth continual prayers that all nations everywhere may be converted to christ ; and let us be devoted to the common salvation of men in proportion to our strength, ' for the hand of the lord is not shortened ' ( isa. 9. 1 ) and the gifts of heavenly grace will not be wanting to those who sincerely wish and ask to be refreshed by this light. " pope pius ix ( 1846 – 1878 ), encyclical singulari quidem march 17, 1856 ) : " teach that just as there is only one god, one christ, one holy spirit, so there is also only one truth which is divinely revealed. there is only one divine faith which is the beginning of salvation for mankind and the basis of all justification, the faith by which the just person lives and without which it is impossible to please god and come to the community of his children ( romans 1 ; hebrews 11 ; council of trent, session 6, chapter 8 ). there is only one true, holy, catholic church, which is the apostolic roman church. there is only one see founded on peter by the word of the lord ( st. cyprian, epistle 43 ), outside of which we cannot find either true faith or eternal salvation. he who does not have the church for a mother cannot have god for a father, and whoever abandons the see of peter on which the church is established trusts falsely that he is in the church ( ibid, on the unity of the catholic church ).... outside of the church, nobody can hope for life or salvation unless he is excused through ignorance beyond his control. " pope pius ix ( 1846 – 1878 ), encyclical quanto conficiamur moerore, august 10, 1863 : " and here, beloved sons and venerable brothers, we should mention again and censure a very grave error in which some catholics are unhappily engaged, who believe that men living in error, and separated from the true faith and from catholic unity, can attain eternal life. indeed, this is certainly quite contrary to catholic teaching. it is known to us and to you that they who labor in invincible ignorance of our most holy religion and who, zealously keeping the natural law and its precepts engraved in the hearts of all by god, and being ready to obey god, live an honest and upright life, can, by the operating power of divine light and grace, attain eternal life, since god who


the natural law and its precepts engraved in the hearts of all by god, and being ready to obey god, live an honest and upright life, can, by the operating power of divine light and grace, attain eternal life, since god who clearly beholds, searches, and knows the minds, souls, thoughts, and habits of all men, because of his great goodness and mercy, will by no means suffer anyone to be punished with eternal torment who has not the guilt of deliberate sin. but, the catholic dogma that no one can be saved outside the catholic church is well - known ; and also that those who are obstinate toward the authority and definitions of the same church, and who persistently separate themselves from the unity of the church, and from the roman pontiff, the successor of peter, to whom ' the guardianship of the vine has been entrusted by the savior, ' ( council of chalcedon, letter to pope leo i ) cannot obtain eternal salvation. the words of christ are clear enough : ' and if he will not hear the church, let him be to thee as the heathen and publican ' ( matthew 18 : 17 ) ; ' he that heareth you, heareth me ; and he that dispeth you, despiseth me ; and he that dispiseth me, despiseth him that sent me ' ( luke 10 : 16 ) ; ' he that believeth not shall be condemned ' ( mark 16 : 16 ) ; ' he that doth not believe, is already judged ' ( john 3 : 18 ) ; ' he that is not with me, is against me ; and he that gathereth not with me, scattereth ' ( luke 11 : 23 ). the apostle paul says that such persons are ' perverted and self - condemned ' ( titus 3 : 11 ) ; the prince of the apostles calls the ' false prophets … who shall bring in sects of perdition, and deny the lord who bought them : bringing upon themselves swift destruction ' ( 2 peter 2 : 1 ). " pope pius ix the syllabus of errors, attached to encyclical quanta cura, 1864 : [ the following are prescribed errors : ] " 16. men can, in the cult of any religion, find the way of eternal salvation and attain eternal salvation. - encyclical qui pluribus, november 9, 1846. " 17. one ought to at least have good hope for the eternal salvation of all those who in no


any religion, find the way of eternal salvation and attain eternal salvation. - encyclical qui pluribus, november 9, 1846. " 17. one ought to at least have good hope for the eternal salvation of all those who in no way dwell in the true church of christ. - encyclical quanto conficiamur moerore, august 10, 1863, etc. " pope leo xiii ( 1878 – 1903 ), encyclical annum ingressi sumus : " this is our last lesson to you ; receive it, engrave it in your minds, all of you : by god ' s commandment salvation is to be found nowhere but in the church. " idem, encyclical sapientiae christianae : " he scatters and gathers not who gathers not with the church and with jesus christ, and all who fight not jointly with him and with the church are in very truth contending against god. " pope st. pius x ( 1903 – 1914 ), encyclical jucunda sane : " it is our duty to recall to everyone great and small, as the holy pontiff gregory did in ages past, the absolute necessity which is ours, to have recourse to this church to effect our eternal salvation. " pope benedict xv ( 1914 – 1922 ), encyclical ad beatissimi apostolorum : " such is the nature of the catholic faith that it does not admit of more or less, but must be held as a whole, or as a whole rejected : this is the catholic faith, which unless a man believe faithfully and firmly, he cannot be saved. " pope pius xi ( 1922 – 1939 ), encyclical mortalium animos : " the catholic church alone is keeping the true worship. this is the font of truth, this is the house of faith, this is the temple of god ; if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation … furthermore, in this one church of christ, no man can be or remain who does not accept, recognize and obey the authority and supremacy of peter and his legitimate successors. " pope pius xii ( 1939 – 1958 ), encyclical humani generis, august 12, 1950 : " some reduce to a meaningless formula the necessity of belonging to the true church in order to gain eternal salvation. " pope pius xii ( 1939 – 1958 ), allocution


, encyclical humani generis, august 12, 1950 : " some reduce to a meaningless formula the necessity of belonging to the true church in order to gain eternal salvation. " pope pius xii ( 1939 – 1958 ), allocution to the gregorian university ( 17 october 1953 ) : " by divine mandate the interpreter and guardian of the scriptures, and the depository of sacred tradition living within her, the church alone is the entrance to salvation : she alone, by herself, and under the protection and guidance of the holy spirit, is the source of truth. " second vatican council, dogmatic constitution lumen gentium, 14 : " they could not be saved who, knowing that the catholic church was founded as necessary by god through christ, would refuse either to enter it, or to remain in it. " | | this section contains too - lengthy quotations for an encyclopedic entry. ( february 2013 ) | - " outside the church there is no salvation " - how are we to understand this affirmation, often repeated by the church fathers? re - formulated positively, it means that all salvation comes from christ the head through the church which is his body : - " basing itself on scripture and tradition, the council teaches that the church, a pilgrim now on earth, is necessary for salvation : the one christ is the mediator and the way of salvation ; he is present to us in his body which is the church. he himself explicitly asserted the necessity of faith and baptism, and thereby affirmed at the same time the necessity of the church which men enter through baptism as through a door. hence they could not be saved who, knowing that the catholic church was founded as necessary by god through christ, would refuse either to enter it or to remain in it " ( second vatican council, lumen gentium, 14 ). - this affirmation is not aimed at those who, through no fault of their own, do not know christ and his church : - " those who, through no fault of their own, do not know the gospel of christ or his church, but who nevertheless seek god with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience — those too may achieve eternal salvation " ( second vatican council, lumen gentium, 16 ). - " although in ways known to himself god can lead those who, through no fault of their own, are ignorant of the gospel, to that faith


those too may achieve eternal salvation " ( second vatican council, lumen gentium, 16 ). - " although in ways known to himself god can lead those who, through no fault of their own, are ignorant of the gospel, to that faith without which it is impossible to please him ( hebrews 11 : 6 ), the church still has the obligation and also the sacred right to evangelize all men " ( second vatican council, ad gentes, 1 ). - missionary motivation. it is from god ' s love for all men that the church in every age receives both the obligation and the vigor of her missionary dynamism, " for the love of christ urges us on, " ( 2 corinthians 5 : 14 ; cf. apostolicam actuositatem 6, roman missal 11 ). indeed, god " desires all men to be saved and to come to the knowledge of the truth " ( 1 timothy 2 : 4 ) ; that is, god wills the salvation of everyone through the knowledge of the truth. salvation is found in the truth. those who obey the prompting of the spirit of truth are already on the way of salvation. but the church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. because she believes in god ' s universal plan of salvation, the church must be missionary. this conjunction of statements in the catechism makes it clear that the catholic church sees the dogma " outside of the church there is no salvation " as the basis for the missionary activity of the church, because those who are innocently outside the church but are also seeking to follow the will of god are thus the proper object of the church ' s missionary activity - so as to bring them explicitly the saving truths of the christian faith which they are seeking, and by which god desires to effect their salvation through the knowledge of jesus christ. " and this is life everlasting that they know thee, the only true god, and jesus christ whom thou hast sent. " ( john 17. 3 ), " and there is not salvation in any other. for neither is there any other name under heaven given to men, wherein we must be saved. " ( acts 4. 12 ) the catechism explicitly affirms this interpretation in paragraph 161 by insisting upon the necessity of actual faith in jesus christ for salvation. believing in jesus christ and in the one who sent him for our salvation is necessary for obtaining that salvation ( cf. mark


catechism explicitly affirms this interpretation in paragraph 161 by insisting upon the necessity of actual faith in jesus christ for salvation. believing in jesus christ and in the one who sent him for our salvation is necessary for obtaining that salvation ( cf. mark 16 : 16 ; john 3 : 36 ; 6 : 40 ; et al. ). " since ' without faith it is impossible to please [ god ] ' and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life ` but he who endures to the end, ' " ( vatican i, dei fillius 3 ; cf. matthew 10 : 22 ; 24 : 13 and hebrews 11 : 6 ; council of trent decree on justification, 8 ) the popes quoted above as stating that outside of the church there is no salvation did not see this statement as contradicting their other statements that salvation is possible for those who, while not knowing the church as necessary for salvation and thus not explicitly entering the church, nevertheless accept whatever grace christ gives them and thus receive what the council of trent called baptism of desire. there are, of course, those who are struggling with invincible ignorance about our most holy religion. sincerely observing the natural law and its precepts inscribed by god on all hearts and ready to obey god, they live honest lives and are able to attain eternal life by the efficacious virtue of divine light and grace since god who clearly beholds, searches, and knows the minds, souls, thoughts, and habits of all men, because of his great goodness and mercy, will by no means suffer anyone to be punished with eternal torment who has not the guilt of deliberate sin. he saw their situation as different from that of people " living in error and alienated from the true faith and catholic unity … stubbornly separated from the unity of the church and also from the successor of peter, the roman pontiff, " namely those of whom the second vatican council said, as quoted above : " they could not be saved who, knowing that the catholic church was founded as necessary by god through christ, would refuse either to enter it or to remain in it. " for the invincibly ignorant, he saw their path to salvation as being through the mediation of the church ' s missionary activity : " the sons of the catholic church … should always be zealous to seek them out and aid them, whether poor, or sick, or afflicted with any other burdens, with all the offices of


the church ' s missionary activity : " the sons of the catholic church … should always be zealous to seek them out and aid them, whether poor, or sick, or afflicted with any other burdens, with all the offices of christian charity ; and they should especially endeavor to snatch them from the darkness of error in which they unhappily lie, and lead them back to catholic truth and to the most loving mother the church, who never ceases to stretch out her maternal hands lovingly to them, and to call them back to her bosom so that, established and firm in faith, hope, and charity, and ' being fruitful in every good work ' ( colossians 1 : 10 ), they may attain eternal salvation. in his encyclical mystici corporis, 103 pope pius xii said that those who do not belong to the visible body of the catholic church … we ask each and every one of them to correspond to the interior movements of grace, and to seek to withdraw from that state in which they cannot be secure about their salvation. [ cf. pius ix, iam vos omnes, 13 sept. 1868 ] for even though by an unconscious desire and longing have a certain relationship with the mystical body of the redeemer, they still remain deprived of those many heavenly gifts and helps which can only be enjoyed in the catholic church. as indicated above, the catholic church rejects both feeneyism and ( by stating that " they could not be saved who, knowing that the catholic church was founded as necessary by god through christ, would refuse either to enter it or to remain in it " ) the contrary notion that one can be saved while knowingly and deliberately rejecting the catholic church. the catholic church holds that, among those who " do not profess the catholic faith in its entirety or have not preserved unity or communion under the successor of peter … those who believe in christ and have been properly baptized are put in a certain, although imperfect, communion with the catholic church " and that " ( t ) hose who have not yet received the gospel are related to the people of god in various ways " ( catechism of the catholic church, 838 - 839 ). all who have been justified by faith in baptism are members of christ ' s body, and have a right to be called christian, and so are correctly accepted as brothers by the children of the catholic church. moreover, some and even very many of the significant elements and endowments which together go to build up


of christ ' s body, and have a right to be called christian, and so are correctly accepted as brothers by the children of the catholic church. moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the church itself, can exist outside the visible boundaries of the catholic church : the written word of god ; the life of grace ; faith, hope and charity, with the other interior gifts of the holy spirit, and visible elements too. all of these, which come from christ and lead back to christ, belong by right to the one church of christ. the brethren divided from us also use many liturgical actions of the christian religion. these most certainly can truly engender a life of grace in ways that vary according to the condition of each church or community. these liturgical actions must be regarded as capable of giving access to the community of salvation. it follows that the separated churches and communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. for the spirit of christ has not refrained from using them as instruments of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the church. nevertheless, our separated brethren, whether considered as individuals or as communities and churches, are not blessed with that unity which jesus christ wished to bestow on all those to whom he has given new birth into one body, and whom he has quickened to newness of life - that unity which the holy scriptures and the ancient tradition of the church proclaim. for it is through christ ' s catholic church alone, which is the universal help towards salvation, that the fullness of the means of salvation can be obtained. it was to the apostolic college alone, of which peter is the head, that we believe that our lord entrusted all the blessings of the new covenant, in order to establish on earth the one body of christ into which all those must be fully incorporated who belong in any way to the people of god … all men are called to this catholic unity which prefigures and promotes universal peace. and in different ways to it belong, or are related : the catholic faithful, others who believe in christ, and finally all mankind, called by god ' s grace to salvation … hence to procure the glory of god and the salvation of all these, the church, mindful of the lord ' s command, " preach the gospel to every creature " ( mark 16.


mankind, called by god ' s grace to salvation … hence to procure the glory of god and the salvation of all these, the church, mindful of the lord ' s command, " preach the gospel to every creature " ( mark 16. 16 ) takes zealous care to foster the missions. and also ( ad gentes, 3 ) : the reason for missionary activity lies in the will of god, " who wishes all men to be saved and to come to the knowledge of the truth. for there is one god and one mediator between god and men, himself a man, jesus christ, who gave himself as a ransom for all " ( 1 timothy 2. 4 - 5 ), " neither is there salvation in any other " ( acts 4. 12 ). everyone, therefore, ought to become converted to christ, who is known through the preaching of the church, and they ought, by baptism, to become incorporated into him, and into the church which is his body. christ himself explicitly asserted the necessity of faith and baptism ( cf. mark 16. 16, john 3. 5 ), and thereby affirmed at the same time the necessity of the church, which men enter through baptism as through a door. hence, those cannot be saved, who, knowing that the catholic church was founded through jesus christ, by god, as something necessary, still refuse to enter it, or to remain in it. so, although in ways known only to himself, god can lead those who, through no fault of their own, are ignorant of the gospel to that faith without which it is impossible to please him ( hebrews 11. 6 ), the church nevertheless, still has the obligation and sacred right to evangelize. and today, as always, missionary activity retains its full force and necessity. by means of this activity the mystical body of christ unceasingly gathers and directs its energies towards its own increase ( ephesians 4 : 11 - 16 ). the members of the church are impelled to engage in this activity because of the charity with which they love god and by which they desire to share with all men in the spiritual goods of this life and the life to come … christ is the truth and the way which the preaching of the gospel lays open to all men when it speaks those words of christ in their ear : " repent, and believe in the gospel " ( mark 1 ; 15 ). since he who does not believe is already judged ( cf. john 3 : 18 ), the words of christ


when it speaks those words of christ in their ear : " repent, and believe in the gospel " ( mark 1 ; 15 ). since he who does not believe is already judged ( cf. john 3 : 18 ), the words of christ are at once words of judgement and grace, of life and death. for it is only by putting to death that which is old that we can come to the newness of life. now although this refers primarily to people, it is also true of various worldly goods which bear the mark both of man ' s sin and the blessing of god : " for all have sinned and have need of the glory of god " ( romans 3. 23 ). no one is freed from sin by himself or by his own efforts, no one is raised above himself or completely delivered from his own weakness, solitude or slavery ; all have need of christ who is the model, master, liberator, savior, and giver of life ( cf. irenaeus, av. haer. 3. 15. 3 : " they were preachers of truth and apostles of liberty. " ) the 2000 declaration dominus iesus of the congregation for the doctrine of the faith states that " it must be firmly believed that the church, a pilgrim now on earth, is necessary for salvation : the one christ is the mediator and the way of salvation ; he is present to us in his body which is the church. he himself explicitly asserted the necessity of faith and baptism ( cf. mk 16 : 16 ; jn 3 : 5 ), and thereby affirmed at the same time the necessity of the church which men enter through baptism as through a door. " dominus iesus then adds that " for those who are not formally and visibly members of the church, salvation in christ is accessible by virtue of a grace which, while having a mysterious relationship to the church, does not make them formally part of the church, but enlightens them in a way which is accommodated to their spiritual and material situation. this grace comes from christ ; it is the result of his sacrifice and is communicated by the holy spirit ; it has a relationship with the church, which, according to the plan of the father, has her origin in the mission of the son and the holy spirit. " many traditionalists contend that church statements since the second vatican council are a radical departure from what was originally taught by the catholic church. they object to some of the recent vatican ii council ' s statements which imply that those who do not


holy spirit. " many traditionalists contend that church statements since the second vatican council are a radical departure from what was originally taught by the catholic church. they object to some of the recent vatican ii council ' s statements which imply that those who do not know the gospel and adhere to other religions can be saved without holding the catholic faith or religion. sedevacantist peter dimond of most holy family monastery for instance, contends that the statement refereed to earlier from pius ix in quanto conficiamur moerore does not deny the need to know and hold the catholic faith : the phrase " effiacious virtue of divine light and grace " is vague and could simply mean that god would bring unbelievers explicitly to the gospel at some later point in their lives. the athanasian creed, one of the oldest creeds of the church confirmed by both the council of florence and pope gregory xvi, taught unequivocally that only those who held the catholic faith whole and inviolate could be saved from eternal damnation. the athanasian creed states " whosoever will be saved, above all it is necessary to hold the catholic faith. unless each one holds this faith whole and inviolate, without a doubt he will perish in eternity. " while there is doubt about the authorship, the faith referred to is that of the trinity, and the lord ' s incarnation, substitutionary atonement, burial, ascension, exaltation, and the final judgment under christ. the statements of the church since vatican ii, traditionalists argue, countermand the original athanasian creed by stating that protestants, pagans, muslims, jews and others who do not hold the catholic faith whole and inviolate can still participate in salvation, and have the grace of faith. most holy family monastery in fillmore, new york, and the saint benedict center in richmond, new hampshire argue strenuously for this position. sedevacantist richard ibranyi also has several writings on the subject of " extra ecclesiam nulla salus. " in its statements of this doctrine quoted above, the church expressly teaches that " it is necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, will not be held guilty of this in the eyes of god " ( singulari quadam ), that " outside of the church, nobody can hope for life or salvation unless he is excused through ignorance beyond his control " ( singulari qui


invincible, will not be held guilty of this in the eyes of god " ( singulari quadam ), that " outside of the church, nobody can hope for life or salvation unless he is excused through ignorance beyond his control " ( singulari quidem ), that " they who labor in invincible ignorance of our most holy religion and who, zealously keeping the natural law and its precepts engraved in the hearts of all by god, and being ready to obey god, live an honest and upright life, can, by the operating power of divine light and grace, attain eternal life " ( quanto conficiamur moerore ). inculpable ignorance is not a means of salvation. but if by no fault of the individual ignorance cannot be overcome ( if, that is, it is inculpable and invincible ), it does not prevent the grace that comes from christ, a grace that has a relationship with the church, saving that person. controversy for the catholic church those who disagree with the church ' s interpretation of the teaching " outside the church there is no salvation " claim that the church has contradicted itself in its teachings on faith and morals. they say that the medieval church statements indicate that no person could possibly be saved unless a visible member of the catholic church on earth, and that this was the meaning intended by the popes of the time, whom they contend made no " lenient statements " on the matter. however, several church fathers did in fact make exceptions to visible membership, citing for example baptism ex voto, pre - baptismal martyrdom, although they made it clear that salvation was still mediated by christ through the catholic church, albeit in an invisible, extraordinary manner. a pivotal issue is dating : some argue that the " strict " proclamations were made at a time other than when the exceptions were taught, indicating contradiction given the absolutist nature of many strict teachings. ( see, for example, teachings from the fourth lateran council and pope boniface ) thus, certain people like father leonard feeney and some traditionalists believe their understanding of the original doctrine to be correct and that, if the church were now to teach that the salvation of people outside formal membership in the church is possible, it would contradict its earlier teaching, and would violate the doctrine of the church ' s infallibility. some sedevacantists hold that the second vatican council did in fact defect from the church ' s infallible teaching, and that what is today generally recognized


earlier teaching, and would violate the doctrine of the church ' s infallibility. some sedevacantists hold that the second vatican council did in fact defect from the church ' s infallible teaching, and that what is today generally recognized as the catholic church is a counterfeit, which therefore is not infallible. protestant interpretation of the dogma the doctrine is upheld by many in the protestant tradition. martin luther, the foremost leader of the reformation, spoke of the necessity of belonging to the church ( in the sense of the true church ) in order to be saved : therefore he who would find christ must first find the church. how should we know where christ and his faith were, if we did not know where his believers are? and he who would know anything of christ must not trust himself nor build a bridge to heaven by his own reason ; but he must go to the church, attend and ask her. now the church is not wood and stone, but the company of believing people ; one must hold to them, and see how they believe, live and teach ; they surely have christ in their midst. for outside of the christian church there is no truth, no christ, no salvation. the genevan reformer john calvin, writing his institutes of the christian religion at the very time of the reformation, wrote therein " beyond the pale of the church no forgiveness of sins, no salvation, can be hoped for ". calvin wrote also that " those to whom he is a father, the church must also be a mother, " echoing the words of the originator of the latin phrase himself, cyprian : " he can no longer have god for his father who has not the church for his mother. " reformed scholastics accepted the phrase so long as the church is recognized by the marks of the church, which they defined as proper administration of the word and sacrament, rather than apostolic succession. the idea is further affirmed in the westminster confession of faith of 1647 that " the visible church... is the kingdom of the lord jesus christ, the house and family of god, out of which there is no ordinary possibility of salvation. " despite this, it is not necessarily a commonly held belief within modern protestantism, especially evangelicalism and those denominations which believe in the autonomy of the local church. the dogma is related to the universal protestant dogma that the church is the body of all believers and debates within protestantism usually centre on the meaning of " church " ( ecclesiam ) and " apart " (


autonomy of the local church. the dogma is related to the universal protestant dogma that the church is the body of all believers and debates within protestantism usually centre on the meaning of " church " ( ecclesiam ) and " apart " ( extra ). books written on the dogma - 1587 the firme foundation of catholike religion against the bottomles pitt of heresies : wherin is shewed that only catholiks shalbe saued, & that all heretikes of what sect so euer are excluded from the kingdome of heauen. [ pp. 1 – 124 in the pdf is the book ; the rest is another book ] translated from " ' du firmament des catholiques, contre l ' abisme des heretiques : ou est monstre que le seul catholique sera sauue, & que tous heretiques de quelque sacte que ce soit, & tous leurs fauorisans, sont exclus du royaume de iesuschrist, tout autant que les idolatres & adorateurs du diable " by jean de caumont, s. j. ( published on 1587 ) - 1609 a consultation what faith and religion is best to be imbraced by leonardus lessius translated into english from the original latin quae fides et religio sit capessenda, consultatio ( published on 1609 ) - ( the section in the book that treats on the dogma : whether everyone may be saved in his own religion ) - 1625 qui non credit condemnabitur by rev. william smith, s. j. ( published on 1625 ) - 1822 an inquiry, whether salvation can be had without true faith, and out of the communion of the church of christ by bp. george hay - orlando o. espin, james b. nickoloff ( editors ), an introductory dictionary of theology and religious studies ( liturgical press 2007 isbn 978 - 0 - 8146 - 5856 - 7 ), p. 439 - joseph pohle, " religious toleration " in catholic encyclopedia 1912 - bishop kallistos ware : the orthodox church - catechism of the catholic church 846 - 848, 851 - an english translation is found at fathers of the church, cyprian, epistle 72. the phrase in question is in section 21. - singulari quadam - singulari quidem


catholic church 846 - 848, 851 - an english translation is found at fathers of the church, cyprian, epistle 72. the phrase in question is in section 21. - singulari quadam - singulari quidem - quanto conficiamur moerore - luman gentium # 16, vatican ii council, november 21, 1964 - dimond, peter. " outside the catholic church there is no salvation " most holy family monastery, 2005, pp. 107 - 114. - gregory xvi, mirari vos # 16, august 15, 1832 - catholic encyclopedia, the athanasian creed - " inculpable or invincible ignorance has never been and will never be a means of salvation. to be saved, it is necessary to be justified, or to be in the state of sanctifying grace. to obtain sanctifying grace, it is necessary to have the proper dispositions for justification ; that is, true divine faith in at least the necessary truths of salvation, confident hope in the divine savior, sincere sorrow for sin, together with the firm purpose of doing all that god has commanded, etc. now, these supernatural acts of faith, hope, charity, contrition, etc., which prepare the soul for receiving sanctifying grace, can never be supplied by invincible ignorance ; and if invincible ignorance cannot supply the preparation for receiving sanctifying grace, much less can it bestow sanctifying grace itself. " invincible ignorance ", says st. thomas aquinas, " is a punishment for sin ". ( de infid. q. x., art. 1. ) it is, then, a curse, but not a blessing or a means of salvation. but if we say that inculpable ignorance cannot save a man, we thereby do not say that invincible ignorance damns a man. far from it. to say, invincible ignorance is no means of salvation, is one thing ; and to say, invincible ignorance is the cause of damnation, is another. to maintain the latter would be wrong, for inculpable ignorance of the fundamental principles of faith excuses a heathen from the sin of infidelity, and a protestant from the sin of heresy ; because such invincible ignorance, being only a simple involuntary privation, is no sin. " ( michael muller, invincible or inculpable ignorance neither saves nor damns a person slaves of the immaculate heart of mary : questions and answers on salvation by rev. michael muller


, being only a simple involuntary privation, is no sin. " ( michael muller, invincible or inculpable ignorance neither saves nor damns a person slaves of the immaculate heart of mary : questions and answers on salvation by rev. michael muller, c. ss. r - sermon for the early christmas service ; luke 2 : 15 - 20 ( 1521 - 1522 ). luther ' s works, american ed., hans j. hillerbrand, helmut t. lehmann ed., philadelphia, concordia publishing house / fortress press, 1974, isbn 0 - 8006 - 0352 - 4 ( sermons ii ), vol. 52 : 39 - 40 - institutes, book iv, chapter i, section. iv - institutes, book iv, chapter i, section. i. - the unity of the catholic church, ch. 6 - muller, richard ( 2006 ). dictionary of latin and greek theological terms : drawn principally from protestant scholastic theology. baker book house. p. 112. isbn 978 - 0801020643. - without the church there is no salvation catholic education resource center - church fathers on salvation outside the church - can non - christians be saved? by kenneth j. howell. - catholic answers - declaration of the holy see under pope pius xii on the meaning of the teaching, 8 august 1949 - pope john paul ii, general audience, 31 may 1995 - wels topical q & a : no salvation outside catholic church ( confessional lutheran perspective ), by internet archive


fa hien at the ruins of ashoka palace wuyang, near modern linfen, which used to be known as pingyang ( 平 ), in shanxi province | works | | foguoji or a record of the buddhist countries. | faxian ( traditional chinese : 法 ; simplified chinese : 法 ; pinyin : faxian ; also romanized as fa - hien, fa - hsien, fa xian, et al. ) ( 337 – c. 422 ce ) was a chinese buddhist monk who travelled by foot all the way from china to india, visiting many sacred buddhist sites in what are now xinjiang, china, pakistan, india, nepal, bangladesh and sri lanka and between 399 and 412 to acquire buddhist scriptures. his journey is described in his important travelogue, a record of buddhist kingdoms, being an account by the chinese monk fa - xian of his travels in india and ceylon in search of the buddhist books of discipline. he visited india during the reign of chandragupta ii and is most known for his pilgrimage to lumbini, the birthplace of gautama buddha in modern nepal. faxian claimed that demons and dragons were the original inhabitants of ceylon ( sri lanka ). on faxian ' s way back to china, after a two - year stay in ceylon, a violent storm drove his ship onto an island that was probably java. after five months there, faxian took another ship for southern china but, again, it was blown off course and they ended up landed at laoshan in what is now the shandong peninsula in northern china, 30 km east of the city of qingdao. he spent the rest of his life translating and editing the scriptures he had collected. he also wrote a book on his travels, filled with accounts of early buddhism, and the geography and history of numerous countries along the silk roads at the turn of the 5th century ce. faxian visited india in the early fifth century ad. he is said to have walked all the way from china across icy desert and rugged mountain passes. he entered india from the north - west and reached pataliputra. he took back with him buddhist texts and images sacred to buddhism. translation of faxian ' s work the following is from the introduction to a translation of faxian ' s work by james legge : - nothing of great importance is known about fa - hien in addition to what may be gathered from his own record of his travels. i have read the accounts of him


introduction to a translation of faxian ' s work by james legge : - nothing of great importance is known about fa - hien in addition to what may be gathered from his own record of his travels. i have read the accounts of him in the memoirs of eminent monks, compiled in a. d. 519, and a later work, the memoirs of marvellous monks, by the third emperor of the ming dynasty ( a. d. 1403 - 1424 ), which, however, is nearly all borrowed from the other ; and all in them that has an appearance of verisimilitude can be brought within brief compass - his surname, they tell us, was kung, and he was a native of wu - yang in p ’ ing - yang, which is still the name of a large department in shan - hsi. he had three brothers older than himself ; but when they all died before shedding their first teeth, his father devoted him to the service of the buddhist society, and had him entered as a sramanera, still keeping him at home in the family. the little fellow fell dangerously ill, and the father sent him to the monastery, where he soon got well and refused to return to his parents. - when he was ten years old, his father died ; and an uncle, considering the widowed solitariness and helplessness of the mother, urged him to renounce the monastic life, and return to her, but the boy replied, " i did not quit the family in compliance with my father ’ s wishes, but because i wished to be far from the dust and vulgar ways of life. this is why i chose monkhood. " the uncle approved of his words and gave over urging him. when his mother also died, it appeared how great had been the affection for her of his fine nature ; but after her burial he returned to the monastery. - on one occasion he was cutting rice with a score or two of his fellow - disciples, when some hungry thieves came upon them to take away their grain by force. the other sramaneras all fled, but our young hero stood his ground, and said to the thieves, " if you must have the grain, take what you please. but, sirs, it was your former neglect of charity which brought you to your present state of destitution ; and now, again, you wish to rob others. i am afraid that in the coming ages you will have still greater poverty and distress ; — i am sorry for