Re Crawling Selenium document- very importnant

I recently set up a new site, which isn't something I often do, and forgot to set up the meta title and description. Now what is called up on Google for my site is HOME and a sentence from mid-page. Now that I have fixed the Web problem, how do I get the search engines to do another crawl of the site?

Sincerely,

Dorothy

++Jill's Response++

Hi Dorothy,

First, because I'm a stickler for always trying to use the proper SEO vocabulary, you should know that there's no such thing as a "meta title." I believe you are talking about the "title tag."

It's not that big of a deal that you didn't have your Titles customized when you first went live. While you can't force the search engines to re-crawl your website, they do it fairly frequently these days, depending on the overall popularity of your website.

So basically, don't worry about it – they'll crawl in their own time. Most likely, they already have!

Best,

Jill

please anwere me this question. i changed my meta tilte and description more than a few times. this morning i was #3 and #5 for key word
10 hours later my site is #30 and it is displaying an old title and description.
Jill said:
@matt that's perfectly normal. It will take awhile before your changes get picked up in all of Google's datacenters.
matt said:
Lets say i was to submit my site to 2000 directories, this would spam it. how long will the spam last and would there be any benefits after the spam gets lifted off
Jill said:
Matt, not sure what you mean by "this would spam it."

You may want to visit our SEO forum for these types of questions, since they don't really apply to this particular post.
Mitoman said:
It takes 2 weeks for them to recrawl it, you can also claim it in google webmaster and set the crawl rate to extremely high.
Jill said:
Huh?

my blue mouse

"Mice" redirects here. For other uses, see Mice (disambiguation).
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This article is about the animal. For the computer input device, see Mouse (computing). For other uses, see Mouse (disambiguation).
Mouse
Temporal range: Late Miocene–Recent
House Mouse, Mus musculus
Scientific classification
Kingdom: Animalia
Phylum: Chordata
Class: Mammalia
Order: Rodentia
Superfamily: Muroidea
Family: Muridae
Subfamily: Murinae
Genus: Mus
Linnaeus, 1758
Species

30 known species

A mouse (plural: mice) is a small mammal belonging to the order of rodents. The best known mouse species is the common house mouse (Mus musculus). It is also a popular pet. In some places, certain kinds of field mice are also common. This rodent is eaten by large birds such as hawks and eagles. They are known to invade homes for food and occasionally shelter.

The American White-footed Mouse (Peromyscus leucopus) and the deer mouse (Peromyscus maniculatus), as well as other common species of mouse-like rodents around the world, also sometimes live in houses. These, however, are in other genera.

Cats, wild dogs, foxes, birds of prey, snakes and even certain kinds of arthropods have been known to prey heavily upon mice. Nevertheless, because of its remarkable adaptability to almost any environment, the mouse is one of the most successful mammalian genera living on Earth today.

Mice can at times be harmful rodents, damaging and eating crops,[1] causing structural damages and spreading diseases through their parasites and feces.[2] In North America, breathing dust that has come in contact with mouse excrements has been linked to hantavirus, which may lead to Hantavirus Pulmonary Syndrome (HPS).

Primarily nocturnal animals, mice compensate for their poor eyesight with a keen sense of hearing, and rely especially on their sense of smell to locate food and avoid predators.[3]

Herzel

As the Paris correspondent for Neue Freie Presse, Herzl followed the Dreyfus Affair, a notorious anti-Semitic incident in France in which a French Jewish army captain was falsely convicted of spying for Germany. He witnessed mass rallies in Paris following the Dreyfus trial where many chanted "Death to the Jews!" Herzl came to reject his early ideas regarding Jewish emancipation and assimilation, and to believe that the Jews must remove themselves from Europe and create their own state.[4] There is, however, some debate on the extent of which Herzl was really influenced by the Dreyfus Affair. Indeed, some claim, such as Kornberg, that this is a myth that Herzl did not feel necessary to deflate, and that he also believed that Dreyfus was guilty.[5]

June, 1895, he wrote in his diary: "In Paris, as I have said, I achieved a freer attitude toward anti-Semitism... Above all, I recognized the emptiness and futility of trying to 'combat' anti-Semitism." However, in recent decades historians have downplayed the influence of the Dreyfus Affair on Herzl, even terming it a myth. They have shown that, while upset by anti-Semitism evident in French society, he, like most contemporary observers, initially believed in Dreyfus's guilt and only claimed to have been inspired by the affair years later when it had become an international cause celebre. Rather, it was the rise to power of the anti-Semitic demagogue Karl Lueger in Vienna in 1895 that seems to have had a greater effect on Herzl, before the pro-Dreyfus campaign had fully emerged. It was at this time that he wrote his play "The New Ghetto", which shows the ambivalence and lack of real security and equality of emancipated, well-to-do Jews in Vienna. Around this time Herzl grew to believe that anti-Semitism could not be defeated or cured, only avoided, and that the only way to avoid it was the establishment of a Jewish state.[6] In Der Judenstaat he writes:
“ The Jewish question persists wherever Jews live in appreciable numbers. Wherever it does not exist, it is brought in together with Jewish immigrants. We are naturally drawn into those places where we are not persecuted, and our appearance there gives rise to persecution. This is the case, and will inevitably be so, everywhere, even in highly civilised countries—see, for instance, France—so long as the Jewish question is not solved on the political level. The unfortunate Jews are now carrying the seeds of anti-Semitism into England; they have already introduced it into America.[7] ”

Beginning in late 1895, Herzl wrote Der Judenstaat, (The Jewish State). It was published February, 1896 to immediate acclaim and controversy. In the book he outlines the reasons that the Jewish people, who so desire, to return to their historic homeland, Palestine. The book and the Herzl's ideas spread very rapidly throughout the Jewish world and attracts international attention. Supporters of existing Zionist movements such as the Hovevei Zion are immediately draw to, and ally with, Herzl. Controversially, Herzl and his ideas are vilified by establishment Jewry who perceive his ideas both as threatening to their efforts at acceptance and integration in their resident countries and as rebellion against the will of God.

Herzl begins to energetically promote his ideas, continually attracting supporters, Jewish and non-Jewish.

March 10, 1896, Herzl is visited by Reverend William Hechler, the Anglican minister for the British Embassy. Hechler had read Herzl's Der Judenstaadt. The meeting would be central to the eventual legitimization of Herzl and Zionism.,[8] Herzl later wrote in his diary "Next we came to the heart of the business. I said to him: (Theodor Herzl to Rev. William Hechler) I must put myself into direct and publicly known relations with a responsible or non responsible ruler – that is, with a minister of state or a prince. Then the Jews will believe in me and follow me. The most suitable personage would be the German Kaiser."[9] Hechler arranged an extended audience with Frederick I, Grand Duke of Baden, April, 1896. The Grand Duke was the uncle of Kaiser Wilhelm II of Germany. Through the efforts of Hechler and the Grand Duke, Herzl publicly met the Kaiser in 1898. The meeting significantly advanced Herzl's and Zionism legitimacy in Jewish and world opinion.[10]

May, 1896, the English translation of his Der Judenstaat (The Jewish State) appears in London. Herzl earlier had confessed to his friend Max Bodenheimer, that he "wrote what I had to say without knowing my predecessors, and it can be assumed that I would not have written it,(Der Judenstaat) had I been familiar with the literature".[11]
A sketch in Herzl's Diary of a proposed flag for the Zionist movement.
Herzl on board a vessel reaching the shores of Palestine, 1898

Constantinople, Turkey, June 15, 1896; Herzl sees an opportunity. With the assistance of Count Philip Michael Nevlenski, a sympathetic Polish émigré with political contacts in the Ottoman Court, Herzl attempted to meet the Sultan Abdulhamid II. Herzl wanted to present his solution to the Jewish State to the Sultan directly. He failed to obtain an audience with the Sultan. He did succeed in visiting a number of highly placed individuals, including the Grand Vizier who received him as a journalist representing the Neue Freie Presse. Herzl presented his proposal to the Grand Vizier that the Jews would pay the Turkish foreign debt, and attempt to help regulate Turkish finances, if they were given Palestine as a Jewish homeland under Turkish rule. Prior to leaving Constantinople, June 29, 1896, Nevlenski obtained for Herzl a symbolic medal of honor.[12] The medal was a public relations affirmation for Herzl, and the Jewish world, of the seriousness of the negotiations, the "Commander's Cross of the Order of the Medjidie".

Five years later, May 17, 1901, Herzl did meet with Sultan Abdulhamid II.[13] The Sultan refused Theodor Herzl's offers to consolidate the Ottoman debt in exchange for a charter allowing the Zionists access to Palestine[citation needed].

Returning from Constantinople, Herzl traveled to London, to report back to the Maccabeans, a proto-Zionist group of established English Jewry led by Colonel Albert Goldsmid. November,1895, they had received him with curiosity, indifference and coldness. Israel Zangwill bitterly opposed Herzl. After Constantinople, Goldsmid agreed to support Herzl. In London's East End, a community of primarily Yiddish speaking recent Eastern European Jewish immigrants, Herzl addressed a mass rally of thousands, July 12, 1896. He was received with acclaim. They granted Herzl the mandate of leadership for Zionism. Within six months this mandate had been expanded throughout Zionist Jewry. The Zionist movement continued growing very rapidly.

In 1897, at considerable personal expense, he founded Die Welt of Vienna, Austria-Hungary and planned the First Zionist Congress in Basel, Switzerland. He was elected president (a position he held until his death in 1904), and in 1898 he began a series of diplomatic initiatives intended to build support for a Jewish country. He was received by the German emperor, Wilhelm II, on several occasions, one of them in Jerusalem, and attended The Hague Peace Conference, enjoying a warm reception by many other statesmen.

Herzl visited Jerusalem for the first time in October 1898. Herzl deliberately coordinated his visit with that of Kaiser Wilhelm II to secure, what he thought had been prearranged with the aid of Rev. William Hechler, a public world power recognition of himself and Zionism.[14] Herzl and Kaiser Wilhelm first met publicly, October 29, at Mikveh Israel, near present day Holon, Israel. It was a brief but historic meeting.[8] He had a second formal, public audience with the emperor at the latter's tent camp on Street of the Prophets in Jerusalem, November 2, 1898.[10][15][16]

In 1902–03 Herzl was invited to give evidence before the British Royal Commission on Alien Immigration. The appearance brought him into close contact with members of the British government, particularly with Joseph Chamberlain, then secretary of state for the colonies, through whom he negotiated with the Egyptian government for a charter for the settlement of the Jews in Al 'Arish, in the Sinai Peninsula, adjoining southern Palestine.

In 1903, Herzl attempted to obtain support for the Jewish homeland from Pope Pius X. Cardinal Rafael Merry del Val explained to him the Church's policy of non possumus on such matters, saying that as long as the Jews deny the divinity of Christ, the Church certainly could not make a declaration in their favor.[17]

On the failure of that scheme, which took him to Cairo, he received, through L. J. Greenberg, an offer (August 1903) on the part of the British government to facilitate a large Jewish settlement, with autonomous government and under British suzerainty, in British East Africa. At the same time, the Zionist movement being threatened by the Russian government, he visited St. Petersburg and was received by Sergei Witte, then finance minister, and Viacheslav Plehve, minister of the interior, the latter of whom placed on record the attitude of his government toward the Zionist movement. On that occasion Herzl submitted proposals for the amelioration of the Jewish position in Russia. He published the Russian statement, and brought the British offer, commonly known as the "Uganda Project", before the Sixth Zionist Congress (Basel, August 1903), carrying the majority (295:178, 98 abstentions) with him on the question of investigating this offer, after the Russian delegation stormed out.

In 1905, after investigation, the Congress decided to decline the British offer and firmly committed itself to a Jewish homeland in the historic Land of Israel.

The New Land - with feed crawling

Starting a new life in the New World from almost nothing is not easy. The winters and summers are more extreme than in the Old. The immigrants are rewarded for their hard work and now live a better life than they did in Sweden. Bad times also come, however. The Civil War starts and the Sioux Indians make a bloody uprising against the White settlers. Karl-Oskar's family survives all these. His brother, Robert, decides to seek his fortune in the gold fields of California. He never reaches California, but acquires some fortune from his boss who dies of yellow fever on the way to the gold fields. An immigrant Swede dupes him of this fortune. Robert returns to his brother where he dies from a disease contracted on the trip. Kristina, whose thoughts never leave Sweden, gives birth several more times, finally getting pregnant again, against the advice of her doctor. This last pregnancy kills her. The children grow up and take over the farm. Karl-Oskar becomes old and lonely. He spends his last days dreaming of his youth in Sweden.
[edit] See also

hope

Hope was personified in Greek mythology as Elpis[2]. When Pandora opened Pandora's Box, she let out all the evil except one: hope. It may be worthy to note that in the story, hope is in effect far more potent than any of the major evils, which include lust and envy. One man loves Hope because of her beauty, smile, and personality. In some faiths and religions of the world, hope plays a very important role. Hope can be passive in the sense of a wish, or active as a plan or idea, often against popular belief, with persistent, personal action to execute the plan or prove the idea. Consider a prisoner of war who never gives up hope for escape and, against the odds, plans and accomplishes this. By contrast, consider another prisoner who simply wishes or prays for freedom, but without genuine hope, or another who gives up all hope of freedom.'

In Human, All Too Human, philosopher Friedrich Nietzsche argued that "Zeus did not want man to throw his life away, no matter how much the other evils might torment him, but rather to go on letting himself be tormented anew. To that end, he gives man hope. In truth, it is the most evil of evils because it prolongs man's torment." Emily Dickinson wrote in a poem that "'Hope' is the thing with feathers-- / That perches in the soul--." Ernst Bloch in "Principle of Hope" (1986) traces the human journey for a wide range of utopias. Bloch locates utopian projects not only in the social and political realms of the well-known utopian theorists (Marx, Hegel, Lenin) but also in a multiplicity of technical, architectural, geographical utopias, and in multiple works of art (opera, literature, music, dance, film). For Bloch hope permeates everyday life and it is present in countless aspects of popular culture phenomenon such as jokes, fairy tales, fashion or images of death. In his view Hope remains in the present as an open setting of latency and tendencies.

Martin Seligman in his book Learned Optimisms (1990) strongly criticizes the role of Catholic churches in the promotion of the idea that the individual has little chance or hope of affecting his or her life. He acknowledges that the social and cultural conditions, such as serfdom and the caste system weighed heavily against the freedom of folks to change the social circumstances of their lives. In his book What You Can Change and What You Can't, he is careful to outline the extent that people can hold out hope for personal action to change some of the things that affect their lives.

In psychology, hope is normally considered to involve two components; (1) agency, involving the expectancy of positive outcomes, and (2) pathways, involving the ability to see how those positive outcomes can be reached.[3] Hope is important to both well-being and educational performance; people low in hope are more likely to be anxious and depressed,[3] and a recent longitudinal study showed that college students who were low in hope in their first year attained worse degree results three years later, even after controlling for intelligence, other personality traits, and previous performance.[4]

shalom expressions

The word "shalom" can be used for all parts of speech; as a noun, adjective, verb, and as an adverb. It categorizes all shaloms. The word shalom is used in a variety of expressions and contexts in Hebrew speech and writing:

* Shalom aleichem (שָׁלוֹם עֲלֵיכֶם; "well-being be upon you" or "may you be well"), this expression is used to greet others and is a Hebrew equivalent of "hello". Also, for example; "shabat shalom!" The appropriate response to such a greeting is "upon you be well-being" ( עֲלֵיכֶם שָׁלוֹם, aleichem shalom). This is a cognate of the Arabic Assalamu alaikum. On Erev Shabbat (Sabbath eve), Jewish people have a custom of singing a song which is called Shalom aleichem, before the Kiddush over wine of the Shabbat dinner is recited.
* In the Gospels, Jesus often uses the greeting "Peace be unto you," a translation of shalom aleichem.
* Shalom by itself is a very common abbreviation and it is used in Modern Israeli Hebrew as a greeting, to which the common reply is, Shalom, Shalom. It is also used as a farewell. In this way it is similar to the Hawaiian aloha, the (rather old-fashioned) English good evening and the Indian namaste. Also in Israel, especially among secular people, "bye" (English) and "yallah bye" (a mixture of Arabic and English) is popular. Shalom is also used by Jewish people around the world, and even by many non-Jewish people.
* Shabbat shalom (שַׁבָּת שָׁלוֹם) is a common greeting used on Shabbat. This is most prominent in areas with Mizrahi, Sephardi, or modern Israeli influence. Many Ashkenazi communities in the Jewish diaspora use Yiddish Gut shabbes in preference or interchangeably.
* Ma sh'lom'cha (מַה שְׁלוֹמְךָ; "what is your well-being/peace?") is a Hebrew equivalent of the English "how are you?". This is the form addressed to a single male. The form for addressing a single female is Ma sh'lomech? For addressing several females, Ma sh'lomchen? For a group of males or a mixed-gender group, Ma sh'lomchem?
* Alav hashalom (עַלָיו הַשָּׁלוֹם; "upon him is peace") is a phrase used in some Jewish communities, especially Ashkenazi ones, after mentioning the name of a deceased respected individual.
* Oseh shalom is the part of a passage commonly found as a concluding sentence in much Jewish liturgy (including the birkat hamazon, kaddish and personal amidah prayers). The full sentence is עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עַלֵינוּ, וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן (Oseh shalom bimromav, hu ya'aseh shalom aleynu, ve'al kol Yisrael ve'imru amen), which translates to English as "He who makes peace in His heights may He make peace upon us and upon all Israel; and say, Amen."
* The word Shalom is widely used in popular Israeli songs such as "In Our Garden," "Ratziti Sheteda," and "Shalom Chaverim."
* U.S. President Bill Clinton ended his eulogy for Yitzhak Rabin with the words Shalom, chaver (Goodbye, friend).

Related words in Modern Hebrew include l'shalem (לְשַׁלֵּם), "to pay" and shalem (שָׁלֵם), "complete".

Sabata

The Virginia Brothers, a team of acrobats, along with a dozen of Stengel's henchmen, rob the town bank. The acrobat are able to jump into the banks uppermost window and kill all the guards. The robbers then load the town safe into a wagon and escape with 100,000 dollars.

Just as they leave the town, Sabata (Lee Van Cleef) rides in. Outside the town saloon, Carrincha has been tossed into the street for not having any money. Seeing his friend Alley Cat, Carrincha yells at him, and starts to rant about how dull civilian life is, then seeing Sabata (whom he does not know), continues about how his Civil War medal couldn't even be traded for a bottle of whiskey.

Sabata, sympathetic, takes out a silver dollar and tosses it into Carrincha's hand. Carrincha happily re-enters the saloon and buys a drink. Sabata enters the saloon, and notices that an old man is being cheated out of his money in a dice game. Drawing his pistol, he blows apart the dice, saying that they are loaded. A man, eating dinner across the saloon starts to stand up, but Sabata aims at him and orders him to sit down.

Turning back to the dice game, Sabata reaches into his pocket and pulls out a pair of non loaded dice, which he uses to win the old man his money back.

The man whom Sabata ordered to sit down starts to surreptitiously draw a gun, but Sabata quick-draws and blasts out the front legs of the chair which the man was sitting on, causing him to fall face first into his food. At that moment, Banjo starts to play a melody on his banjo. The man screams at him to stop, and Banjo complies, saying (with feigned innocence) that he thought the man liked music with his supper. Carrincha starts to boast that he once saw Sabata kill twenty men in ten seconds on a pitch black night.

A mortally wounded bank guard bursts into the saloon, tells everyone the bank's been robbed, and dies. Everyone panics, running to the bank. The local military commander will have to be told, and posse formed in the morning.

The robbers (minus the Virginia Brothers acrobats) are riding away from the town, when they notice Sabata is standing in their path, 6-700 yards ahead of them. Aiming a rifle at the robbers, Sabata yells at them to go back to the town. One of the robbers turns to a friend and says "There isn't a Winchester going that can shoot half that distance." before being shot and killed by Sabata. Sabata uses his rifle to kill six more robbers. He takes the wagon back to town.

In the morning, just as the military and posse are planning how to go about the manhunt, Sabata rolls in with the safe and the bodies of the robbers. Carrincha is impressed that Sabata killed seven people, but is dismayed that he accepted a lousy 5,000 dollars when he could have taken the entire 100,000 from the safe. Sabata replies that although it is lousy, it's legal.

Later, Sabata walks into the town's hotel and rents a room, tossing a coin onto the front desk. He encounters Banjo, whom he apparently knows. Banjo says that he can barely recognize Sabata, because he returned the safe.

While this occurs, Stengel discusses the robbery with Ferguson and O'Hara. O'Hara is scared that the dead robbers will be linked to them. He accuses Stengel of foolishness, revealing that the reason Stengel engineered the robbery was to get money to buy land, which will vastly increase in value when the railroad has to pay him for permission to lay tracks over it. O'Hara continues by saying that he is leaving the town for good. Stengel points his dart gun (concealed in a cane) at O'Hara and threatens to kill him if he leaves town. After O'Hara leaves, Stengel tells Ferguson that he sent his top henchman, Oswald, and some men to take care of the Virginia Brothers, who can be witnesses against him.

Oswald meets with the Virginia Brothers at their hideout so that he can pay them. However this a ruse, Oswald and his men double-crosses the Virginia Brothers and kills them. One of Oswald's underlings ask him what they should do about the Virginia Brothers' wagon, which was still in the town. Oswald said that he sent three men to take care of it.

In the town, Sabata is talking with Carrincha. He has deduced that acrobats were involved in the robbery (to get into the top window). The only acrobats in town are the Virginia Brothers, and they have mysteriously disappeared, leaving their wagon behind. As they discuss it, the three men come into town and start to leave with the wagon. Realizing that they are involved, Sabata yells at them to get away from the wagon. They resist, and Sabata kills them. Carrincha recognizes them as Stengel's men, which makes it all clear to Sabata.

Later that night, Oswald returns to Stengel's ranch (which is more akin to a military fort with guard everywhere) to tell him that the job is done. They meet in the Stengel's main room, which is a large room decorated with historical items. On both sides of the room, there are metal shields shaped to look like people, except with a hole where the heart should be.

Stengel, after being briefed, tells Oswald that now only he can link him to the robbery. Watching Stengel load a dueling pistol, Oswald realizes that he is going to be murdered. Drawing his revolver, Oswald retreats to one of the shields, while Stengel retreats to the other. Oswald fires a couple of rounds into Stengel's shield, but none go into the hole where the heart is. Stengel, on the other hand, fires one shot which goes through Oswald's hole, and into his chest, killing him.

Sabata, who had been watching the whole thing, fires a couple of rounds near him and then rides off into the night. Stengel, with a bunch of men, runs off onto his porch. Sabata, hidden in the night, calls out that he has the Virginia Brothers' wagon, which is evidence against him, and that if Stengel wants it back, it will cost 10,000 dollars.

Stengel tells Sabata that if he comes over, he'll get the money. Sabata has a separate wagon with a record player on it ride into the Stengel ranch unmanned. The record player gives off Sabata's voice prerecorded. Thinking that Sabata is in the wagon, Stengel and his men fire into it. However, the only thing inside is dynamite. When the wagon explodes, Sabata, still hidden in the night, calls out to Stengel and says that now the price is 20,000 dollars.

Sabata returns to the town and sits out on a porch, acting like he was there the entire time. Banjo comes out and commends Sabata on giving Stengel a run for his money. Sabata claims that he hasn't moved from his spot the whole night. Banjo replies that then he'd better keep his horse tied up, lest anyone think otherwise.

The next day, Banjo tells Sabata (for 200 dollars) that he has learned that Stengel has no intention of paying the 20,000.

Not long after Banjo's visit, four gunman raid Sabata's room. They fire at Sabata's reflection in a mirror. Sabata guns down three of the killers, then hunts down the fourth but allows him to live. Sabata tells Stengel that the price now is 30,000 dollars.

Stengel tells Ferguson that Sabata will never stop blackmailing them now, and that they need an outsider. Ferguson then hires a hitman named Sharky (whom Sabata kills).

In the saloon, Carrincha is attempting to pawn off his Civil War medal to Banjo, who won't take it (as worthless). Two more hitmen enter the saloon. While one holds the saloon patrons captive, the other goes up into Sabata's room. Sabata kills the first hitman, and the second is killed by Carrincha, for having called him a "lice-breeder".

The town's Catholic priest, Father Brown, has Sabata meet him to discuss his recent killing spree. When Sabata arrives, he meets an assassin disguised as Brown who has been hired by Stengel. During their conversation, he attempts to surreptitiously draw a gun hidden in a handkerchief. He stops, however, when Sabata offers him a bag of money in donation. When the paid killer pulls the bag away, a string connecting Sabata's hand to the trigger of Sabata's gun (which is hidden in the bag) pulls tight. The gun goes off, killing the would-be assassin. Sabata promptly get Stengel and tells him that now the price is 60,000 dollars. Stengel tells him that he'll have it tomorrow.

As Sabata walks away, Stengel desperately aims a rifle at Sabata's back, but stops when he notices that Banjo is watching him across the street.

Five men from Denver come into town looking for Banjo, who kills them with a rifle concealed in his banjo.

The next day, at the meeting place, Banjo attempts to kill Sabata, but Sabata shoots the rifle out of Banjo's hands. He demands to know how much Banjo was paid, and when Banjo doesn't answer, he fires three warning shots. Thinking that Sabata is out of bullets, Banjo dives for his rifle, which Sabata shoots away with a barrel hidden in the grip of his pistol.

Sabata asks how much Banjo will get for killing him. Banjo replies he was offered $100,000, the total amount of theft. Then he orders him to go. Ferguson, who watched the situation, also leaves.

Later, Stengel gives Banjo another chance to kill Sabata, warning him not to fail this time. Sabata suddenly appears, and Stengel immediately orders his men to pursue. The men follow Sabata through a canyon pass, who after reaching cover removes his costume, revealing he is in fact Alley Cat in Sabata's trademark black wardrobe.

Alley Cat is propelled above the pass when Sabata shoots a bag of rocks that land on a prepared seesaw Alley Cat stands on. Stengel’s men are then ambushed by Carrincha and Sabata. Triggering dynamite explosions, Sabata and Carrincha cause a landslide of rocks that trap Stengel's minions within the canyon pass, without any possibility of escape.

After that, Sabata, Carrincha, and Alley Cat and his friends prepare to raid the Stengel’s depleted ranch, using dynamite placed in strategic locations. During this operation, one of Stengel's men is killed and placed in a position to make it appear he has fallen asleep, which keeps the others from raising an alarm while Sabata, Carrincha, and Alley Cat work to lay their traps.

When the attack begins, Stengel runs inside his fort with his remaining men. Judge O'Hara, who has long harbored doubts about Stengel's strategy, sees that the battle may be lost and leaves the ranch.

Sabata and his friends enjoy the advantage of complete surprise. Many men are shot dead by Sabata and Carrincha, or killed by dynamite thrown by Alley Cat while they attempt to hold Sabata and Carrincha off with a Gatling gun.

Stengel and his few remaining followers take refuge in the house. Inside, they are dispatched by Carrincha and Sabata. Finally, Sabata comes face to face with Stengel, who being in the room where he earlier dispatched Oswald, believes he has the advantage of knowing how to win a duel (by shooting through the same hole from which he mortally wounded the hiding Oswald.)

Before shooting, Stengel made a mention about the superiority of men, saying that it lies in having the right final card. Sabata says he does not play, and fired a shot to the cane of Stengel. The cane is booby-trapped to fire a poison dart, and it shoots out and penetrates Stengel's chest, killing him.

Sabata and his friends go out, apparently victorious. Suddenly Banjo appears and shoots Sabata, grazing his neck. While Sabata rubs his wound, Banjo asks for the 100,000 dollars. Sabata explains it is in the bank, to be paid by Judge O'Hara's to save his reputation.

They agree to have a duel the next day in the town. Banjo fires before the countoff is over, thus gaining the drop on Sabata. He fires, and Sabata falls, apparently dead. Wordlessly, Carrincha covers his friend, a crestfallen Alley Cat by his side. Banjo receives the reward and takes the corpse of Sabata, saying he will take charge of its burial.

Banjo leads the wagon on the outskirts of town, where he attempts to dump the wagon and ride away with the money. But the bag is shot from his hand by Sabata, rising from the wagon with rifle in hand. As Carrincha and Alley Cat ride up behind the wagon, Sabata tells Banjo he will lose most of the money for trying to make off with all of it.

Sabata proceeds to load the money bag on his horse, but not before giving a good amount for Carrincha. Then, with an apparent second thought, he leaves a wad of money behind for Banjo. As Banjo stoops to pick it up, Sabata shoots the wad, scattering the bills into a sudden gust of wind. "You'll have to work for it," Sabata tells Banjo. Banjo chases after the flittering paper, catching a few as the the wind carries most of rest into a nearby stream.

Carrincha asks: "Hey friend, who the hell are you? With a laugh, Sabata replies: "Haven't I told you?" as he rides away. Carrincha offers Alley Cat a stray bill, but Alley Cat refuses. Carrincha then takes a large share of his own haul and hands them to Alley Cat, who stuffs the money into his vest with a smile. Carrincha says they are still partners.

Sabata rides away in search of new adventures.

Shalom

In Hebrew, the root of the word (usually in a three or occasionally four letter format), and depending on the vowels that are used, has several meanings (that are relevant to the general meaning of the word Shalom); as for example: One meaning is "Whole", another could be the actual verb "Pay" usually in command form. The conjugated verb has other spins that are worth noting, such as: "Hishtalem" meaning "it was worth it" or "Shulam" as "it was paid for" or "Meshulam" as in "paid in advance." Hence one can jokingly say that, "when it's paid-for then there is peace," as in PEACE HAS A PRICE.

The Hebrew term shalom is roughly translated to Romance languages as peace [En.] (i.e. paz [Sp. and Pr.], paix [Fr.], pace [It.]), from the Latin pax. Pax, in Latin, means peace, but it was also used to mean truce or treaty. So, deriving from the definition and use in Latin, most Romance terms simply use the word peace to mean such, and also provides a relational application (be it personal, social or political) – a state of mind and affairs. Peace is an important word in the Christian sacred scriptures and liturgy. Eirene, the Greek term translated to peace, also means quietness and rest. Yet, the importance and transcendence of peace in Christian doctrine and theology might be better understood from the meaning and use of shalom.

Shalom, in the liturgy and in the transcendent message of the Christian scriptures, means more than a state of mind, of being or of affairs. Derived from the Hebrew root shalam – meaning to be safe or complete, and by implication, to be friendly or to reciprocate. Shalom, as term and message, seems to encapsulate a reality and hope of wholeness for the individual, within societal relations, and for the whole world. To say joy and peace, meaning a state of affairs where there is no dispute or war, does not begin to describe the sense of the term. Completeness seems to be at the center of shalom as we will see in the meaning of the term itself, in some derivatives from its root, shalam, in some examples of its uses in Jewish and Christian Scriptures, and in some homophone terms from other Semitic languages.

The noun shalom means safe, for example, well and happy. On a more abstract application, its use points to welfare, for example, health, prosperity, and, peace. It the verb form shalam, though, that provides a deeper understanding of this term in theology, doctrine, and liturgy. Literally translated, shalam signals to a state of safety, but figuratively it points to completeness. In its use in Scripture, shalom describes the actions that lead to a state of soundness, or better yet wholeness. So to say, shalom seems not to merely speak of a state of affairs, but describes a process, an activity, a movement towards fullness. Using the King James Version as reference, James Strong lists the rendering of shalom and shalam, among others, as: • To make amends • To make good • To be (or to make) peace • To restore • Peace • Prosperity • Wellness • Wholeness

The use of shalom in the Scriptures always points towards that transcendent action of wholeness. Shalom is seen in reference to the wellbeing of others (Genesis 43.27, Exodus 4.18), to treaties (I Kings 5.12), and in prayer for the wellbeing of cities or nations (Psalm 122.6, Jeremiah 29.7). Coincidentally, the root shalem, found in Jerusalem, means peaceful (yara to mean to lay or found). Yet, its transcendence lies in its relationship to truth and justice (Psalm 85.10, Isaiah 48.18, 22, 57.19-21). The wholeness of shalom, through justice and truth, inspires the words of hope for the work expected by the messiah, and to refer to its revelation as the time of peace (Haggai 2.7-9, Isaiah 2.2-4, 11.1-9), and to even grant this anointed one the title Prince of Peace (Isaiah 9.6, Micah 5.4-5a).

In the Christian Scriptures, the term eirene is employed to mean peace, but in its application, seeking for it the transcendence of its Hebrew counterpart, peace is better understood in relation to terms like grace (Romans 1.7), righteousness (Romans 14.17), and life (Romans 8.6). It is also employed in benedictions, like that in I Thessalonians 5.23 and Hebrews 13.20-21, perhaps making echo to prayers of peace common throughout the Hebrew Scriptures and Jewish benedictions (Numbers 6.22-27).

This sense of completeness, central to the term shalom could also be confirmed in homophonic terms found in other Semitic languages. The term shelam, of Chaldean origin, seems to mean both peace and restoration. Aramaic derivations of the terms shalom and shalam are said to mean peace, safety, completeness and welfare. The Assyrian term salamu means to be complete, unharmed, paid/atoned. Sulmu, another Assyrian term, means welfare. A closer relation to the idea of shalom as concept and action is seen in the Arabic root salaam. Meaning to be safe, secure, and forgiven, among other things. It also proposes a personal commitment to the concept, action, and transcendence of peace – Salaam is also the root for the terms Muslim and Islam, literally translated, he/she who submits to God and submission to God, respectively.
In expressions

The word "shalom" can be used for all parts of speech; as a noun, adjective, verb, and as an adverb. It categorizes all shaloms. The word shalom is used in a variety of expressions and contexts in Hebrew speech and writing:

* Shalom aleichem (שָׁלוֹם עֲלֵיכֶם; "well-being be upon you" or "may you be well"), this expression is used to greet others and is a Hebrew equivalent of "hello". Also, for example; "shabat shalom!" The appropriate response to such a greeting is "upon you be well-being" ( עֲלֵיכֶם שָׁלוֹם, aleichem shalom). This is a cognate of the Arabic Assalamu alaikum. On Erev Shabbat (Sabbath eve), Jewish people have a custom of singing a song which is called Shalom aleichem, before the Kiddush over wine of the Shabbat dinner is recited.
* In the Gospels, Jesus often uses the greeting "Peace be unto you," a translation of shalom aleichem.
* Shalom by itself is a very common abbreviation and it is used in Modern Israeli Hebrew as a greeting, to which the common reply is, Shalom, Shalom. It is also used as a farewell. In this way it is similar to the Hawaiian aloha, the (rather old-fashioned) English good evening and the Indian namaste. Also in Israel, especially among secular people, "bye" (English) and "yallah bye" (a mixture of Arabic and English) is popular. Shalom is also used by Jewish people around the world, and even by many non-Jewish people.
* Shabbat shalom (שַׁבָּת שָׁלוֹם) is a common greeting used on Shabbat. This is most prominent in areas with Mizrahi, Sephardi, or modern Israeli influence. Many Ashkenazi communities in the Jewish diaspora use Yiddish Gut shabbes in preference or interchangeably.
* Ma sh'lom'cha (מַה שְׁלוֹמְךָ; "what is your well-being/peace?") is a Hebrew equivalent of the English "how are you?". This is the form addressed to a single male. The form for addressing a single female is Ma sh'lomech? For addressing several females, Ma sh'lomchen? For a group of males or a mixed-gender group, Ma sh'lomchem?
* Alav hashalom (עַלָיו הַשָּׁלוֹם; "upon him is peace") is a phrase used in some Jewish communities, especially Ashkenazi ones, after mentioning the name of a deceased respected individual.
* Oseh shalom is the part of a passage commonly found as a concluding sentence in much Jewish liturgy (including the birkat hamazon, kaddish and personal amidah prayers). The full sentence is עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עַלֵינוּ, וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן (Oseh shalom bimromav, hu ya'aseh shalom aleynu, ve'al kol Yisrael ve'imru amen), which translates to English as "He who makes peace in His heights may He make peace upon us and upon all Israel; and say, Amen."
* The word Shalom is widely used in popular Israeli songs such as "In Our Garden," "Ratziti Sheteda," and "Shalom Chaverim."
* U.S. President Bill Clinton ended his eulogy for Yitzhak Rabin with the words Shalom, chaver (Goodbye, friend).

The telephone

The telephone (from the Greek: τῆλε, tēle, "far" and φωνή, phōnē, "voice"), often colloquially referred to as a phone, is a telecommunications device that transmits and receives sound, most commonly the human voice. Telephones are a point-to-point communication system whose most basic function is to allow two people separated by large distances to talk to each other. It is one of the most common appliances in the developed world, and has long been considered indispensable to businesses, households and governments. The word "telephone" has been adapted to many languages and is widely recognized around the world.

All telephones have a microphone to speak into, an earphone which reproduces the voice of the other person, a ringer which makes a sound to alert the owner when a call is coming in, and a keypad (or in older phones a telephone dial or no manual device) to enter the telephone number of the telephone being called. The microphone and earphone are usually built into a handset which is held up to the face to talk. The keypad may be part of the handset or of a base unit to which the handset would be connected. A landline telephone is connected by a pair of wires to the telephone network, while a mobile phone or cell phone is portable and communicates with the telephone network by radio. A cordless telephone has a portable handset which communicates by radio with a base station connected by wire to the telephone network, and can only be used within a limited range of the base station.

The microphone converts the sound waves to electrical signals, which are sent through the telephone network to the other phone, where they are converted back to sound waves by the earphone in the other phone's handset. Telephones are a duplex communications medium, meaning they allow the people on both ends to talk simultaneously. The telephone network, consisting of a worldwide net of telephone lines, fiberoptic cables, microwave transmission, cellular networks, communications satellites, and undersea telephone cables connected by switching centers, allows any telephone in the world to communicate with any other. Each telephone line has an identifying number called its telephone number. To initiate a telephone call, a conversation with another telephone, the user enters the other telephone's number into a numeric keypad on his/her phone. Graphic symbols used to designate telephone service or phone-related information in print, signage, and other media include ℡(U+2121), ☎(U+260E), ☏(U+260F), and ✆(U+2706).

Although originally designed for voice communication, the system has been adapted for data communication such as Telex, Fax and dial-up Internet communication.

In April

In April of this year, it will be 43 years since the assassination of this nation’s premier civil rights leader, Dr. Martin Luther King Jr. During that tumultuous and volatile time in 1968, it would have been unfathomable to even think of having an African-American President or a billionaire named Oprah Winfrey who could own an entire television network. Even as recently as the 1980s in New York, when we were forced to tackle racial outbursts like those in Howard Beach and Bensonhurst, it would be difficult to imagine a day where we would be living side-by-side with one another in harmonious neighborhoods.

I still look at my scar from a stab wound at that protest in Bensonhurst, but I take comfort in the fact that I can look at my TV and see a black President salute a gay Latino Congressional aide who saved the life of a Jewish member of the House of Representatives in the state of Arizona. Dr. King’s vision is nearly fulfilled.

As we take pride in our tremendous collective progress, we must remember to utilize all of this renewed energy and apply it toward some of the areas in which we still can equalize the playing field.

We have harnessed the ability to heal and relate to one another on a very real and personal level, but now we must transfer that capability in the direction of education, employment and our criminal justice system. The vast majority of New Yorkers work alongside one another without racial or ethnic strife. We thankfully do not have open mob attacks on people, nor lynchings, nor segregation.

But what we do have is unequal access to jobs, quality education and an imbalanced prison culture. Once we rid society of racial discrimination on an institutional level, then and only then will Dr. King’s dream be fully realized.

An integral platform of my work has consistently centered on serving as a voice for the voiceless and shedding light on injustice wherever feasible. Unfortunate incidents of police brutality like those involving Abner Louima, Amadou Diallo and, more recently, Sean Bell required immediate attention and action to hold the perpetrators accountable. But these horrific incidents also served as a teachable moment for everyone — despite his or her ethnic background — to acknowledge the very real existence of abusive and biased police conduct. And during these times, we were all forced to take a stern, hard look in the mirror to see how our own shortcomings and preconceived ideas may have contributed to a climate of hatred and animosity.