Nick Gajewski is a user interface and Drupal

Nick Gajewski is a user interface and Drupal developer. He lives in Toronto, Ontario, Canada. Originally tinkering with websites during the years of the Internet Explorer and Netscape browser wars, he took a partial hiatus from the world of the Internet to educate the youth of today. After five years in the education trenches, he was lured back into web development and design through its innovation, creativity, and limitless possibilities. Now, with four years of experience under his belt, he builds front-end and offers Drupal solutions for Enomaly Inc. and freelances under He enjoys creating websites that are exciting, innovative, and are a pleasure for the users to experience. I would like to thank my family for their support, encouragement, humor, and delicious Polish food. Shameemah Kurzawa started programming when she was in high school. Being motivated to be a System Analyst, she pursued both undergraduate and postgraduate studies in Business Information System and Software Engineering, respectively. She has been working as a Web Developer/Analyst for the past five years at a renowned broadcasting company in Australia, SBS (Special Broadcasting Service). Besides work, she enjoys spending her time with family. She is a mother of a little baby boy, aged two. She also enjoys travelling, cooking, as well as reading about new technologies. I would like to thank my husband, my son, and the Packt Publishing team for the support and understanding in reviewing this book.

About the Reviewers Md. Mahmud Ahsan graduated in

About the Reviewers Md. Mahmud Ahsan graduated in Computer Science & Engineering from the International Islamic University Chittagong (IIUC) in Bangladesh. He is a Zend Certified engineer and has experience of more than six years in LAMP-based web applications development He is an expert in developing APIs and mashup applications in Facebook, LinkedIn, and Twitter. Besides his full-time freelance work, he blogs at and also writes articles in different technologies such as Facebook application development. He lives in Bangladesh with his wife, Jinat. Currently, he is working as a freelancer, managing and developing social web applications, using technologies such as PHP, MySQL, JavaScript, Zend Framework, CodeIgniter, jQuery, and Mashup APIs. He also leads various small- to medium-level projects. He is also an Indie iPhone application developer and publishes the applications he develops at He has worked as a technical reviewer on Zend Framework 1.8 Web Application Development and PHP jQuery Cookbook by Packt Publishing. I am very grateful to my father, who bought me a computer in 2001. Since then, I was able to explore my love for programming and work in various technologies.

About the Author Adam Boduch has been programming

About the Author Adam Boduch has been programming in Python for nearly a decade. He is experienced in working with several web frameworks such as Django and Twisted. He likes to experiment with integrating JavaScript tools such as jQuery UI into these frameworks. Adam has been working for Enomaly Inc. since 2006. He started working with content management systems before making the transition to ECP, where he designed several user interface components using jQuery UI. He now leads the SpotCloud cloud computing market-place project. I’d like to thank Melissa and Jason for their endless love and support, without which, this book would not have been possible.

Credits Author Adam Boduch Reviewers Md. Mahmud Ahsan

Credits Author Adam Boduch Reviewers Md. Mahmud Ahsan Nick Gajewski Shameemah Kurzawa Joe Wu Acquisition Editor Sarah Cullington Development Editor Gaurav Mehta Technical Editors Gauri Iyer Pooja Pande Malik Project Coordinator Joel Goveya Proofreader Aaron Nash Indexer Hemangini Bari Graphics Nilesh R. Mohite Valentina J. D’silva Production Coordinator Aparna Bhagat Cover Work Kruthika Bangera Aparna Bhagat

jQuery UI Themes Beginner’s Guide Copyright 2011

jQuery UI Themes Beginner’s Guide Copyright 2011 Packt Publishing All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, without the prior written permission of the publisher, except in the case of brief quotations embedded in critical articles or reviews. Every effort has been made in the preparation of this book to ensure the accuracy of the information presented. However, the information contained in this book is sold without warranty, either express or implied. Neither the author, nor Packt Publishing, and its dealers and distributors will be held liable for any damages caused or alleged to be caused directly or indirectly by this book. Packt Publishing has endeavored to provide trademark information about all of the companies and products mentioned in this book by the appropriate use of capitals. However, Packt Publishing cannot guarantee the accuracy of this information. First published: July 2011 Production Reference: 1160711 Published by Packt Publishing Ltd. 32 Lincoln Road Olton Birmingham, B27 6PA, UK. ISBN 978-1-849510-44-8 Cover Image by Asher Wishkerman (

Mythology – Mythology – are dealing with a living culture fully equipped

blessed and broken and distributed to be eaten by them was his body, and that the cup of wine which he had blessed and told them to drink was his blood. He said that by his death a new covenant was inaugurated, a new relationship established between God and man. He signified that in what he was about to do and suffer, the divine activity of redemption prefigured in the ritual and cult myth of the Passover was now to be fulfilled in him. Whether he intended his symbolic acts and significant words to become a rite to be continuously repeated is uncertain; but the Pauline account of what took place on that Passover night shows that even before the earliest gospel was written, the primitive Church had come to regard that as his intention. [3] In the early Christian treatise known as The Didache, [4] and in Justin Martyr’s Apology, [5] we can see the early stages of development of a eucharistic ritual which may be seen in its full splendour in such a sacramentary as the Sarum Missal which represents a typical Western Mass as it was celebrated in England during the Middle Ages. We have seen that in the most important occasion of the Babylonian religious year, the New Year Festival, there was a dramatic re-enactment of the death and resurrection of a god, his triumph over the forces of chaos and darkness, and its result in the subsequent ordering of creation. The ritual was accompanied by the recitation of the Enuma elish, a sacred chant which constituted the myth, or spoken description of the situation, enacted in the ritual. Other elements forming part of the ritual pattern were a triumphal procession and a sacred marriage. The king played an important part in the ritual, and the renewal of the kingship, upon which the well-being of the community, its salvation, depended, was the central feature of the whole proceeding. We also saw that the spoken part, the myth, was not a mere description of the situation, but had magical power to restore life to the dead god. We saw that a real situation, the deliverance of Israel from the Egyptian bondage, acquired a cultic significance. It became an annual ritual in which certain symbolic acts were performed and a cult myth was recited which described the original situation, not in historical terms, but in terms calculated to enhance the power and glory of Israel’s God and to celebrate his redemptive acts. The death of a victim formed part of the ritual, and the Kingship of Yahweh was reaffirmed in the triumphal song which accompanies the cult myth, ‘The Lord shall reign for ever and ever’ (Exod. 15:18). Now in the Eucharist we have all these elements centred and transformed in a situation whose ultimate reality transcends the merely historical level. The simple but profoundly significant scene in the upper room in Jerusalem has, in the course of centuries, been expanded and developed into a tremendous dramatic ritual representing in unending repetition the saving mystery of the passion, resurrection, and triumphant vindication of the Suffering Servant who is also the King of Glory. The details of the ritual and the differences between East and West belong to liturgiology. The point which concerns us here is that into the four-action pattern of the liturgy, repeating the actions of Jesus at the Last Supper, there was introduced at a very early date the myth, the spoken part of the ritual, describing the original situation. The words used are the words in which St Paul described the actions and words of Christ at the Last Supper in his letter to the Corinthian Church. Paul says that he has ‘received of the Lord’ the account which he here gives of what took place on that occasion. This can hardly mean that he had received the information by a special revelation. It should rather be understood to mean that when he was received into the early Christian community and received instruction as a catechumen, this account of the Lord’s actions and words was given to him as an essential part of the sacred tradition of the Church resting upon apostolic testimony.

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Mythology – Mythology – Mythology – are dealing with a living culture fully equipped

At the approach to the central point of the canon of the Mass, when the priest, lifting up his hands, utters the Sursum corda, he raises the whole pattern of action together with the worshippers to the heavenly sphere, symbolized by the ciborium with the starry canopy. In the myth, the spoken words describing the original scene, the historical event is detached from the stream of history and eternalized. In its place in the ritual it fulfils the true function of the myth; it becomes a word of life-giving power, able, as the priest’s words at the moment of communicating indicate, to preserve the body and soul of the communicant unto eternal life. Here the myth reaches the utmost limit of its meaning and its function, and our study of its history may fitly have its ending.

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Mythology – are dealing with a living culture fully equipped

are dealing with a living culture fully equipped with an extensive literature, and at the same time having its roots deeply laid in antiquity. Moreover, inasmuch as Christianity was a product of the welter of the religious movements that characterized the Greco-Roman world at the beginning of our era, it gave a new functional significance to the various ancient strands that are embedded in the new culture pattern.’ [1] In the course of the Christian religion as it has developed through the centuries, the focal points of the individual life, the great central moment of national life in the coronation of the sovereign, and, above all, the corporate life of the Church, have all been surrounded with a pattern of ritual consisting of significant acts accompanied by spoken words which are regarded as having power, sacramental efficacy. The spoken part of the ritual is its myth, its muthos, and describes a situation in which divine activity is operative to effect the purpose of the ritual. In the Christian rite of baptism certain symbolic acts are performed and certain words are spoken which, for those who regard baptism as a sacrament, have power to bring about a change in the condition of the baptized person, child or adult. For those who undergo the ritual it is a rite de passage, a rebirth into a new life, and the myth, the spoken part of the ritual, describes the original situation, the reception of children by Christ, which is reproduced by the words and actions of the priest in the ritual. In the Christian ritual of marriage, the myth describes the original creation of mankind as male and female, and repeats the divine words which declare that in marriage the man and the woman become ‘one flesh’ and are indissolubly united. The words and acts of the priest in the ritual have power to bring about the union described in the myth. The various rituals of ordination of priests and deacons, and of the consecration of bishops, all have this character in common of bringing about through symbolic acts and spoken words a fundamental change in the condition of the persons undergoing these rituals. The coronation of a sovereign has a long and complicated history. Its roots lie far back in the coronation rituals of Egypt and Babylon. A description of the English ritual lies beyond the scope of our study which is concerned primarily with the myth; but a full account of its history has been given by Professor E. O. James in his book Christian Myth and Ritual, Chapter 2. But it is in the great central ritual of the Eucharist that the relation of the myth to the ritual is most clearly seen. Here the function of the myth as the sacred word of power is fully displayed. Like the coronation ritual, the. ritual of the Eucharist has a long and complicated history which we shall not attempt to follow here. It has been fully dealt with by the late Dom Gregory Dix in his monumental work The Shape of the Liturgy. The first point which concerns us is that the Christian Eucharist is, in its origin, a transformation of the age-long Jewish ritual of the Passover. We have already seen that the celebration of this annual ritual meal was accompanied by the recitation of the cult myth of the Exodus. According to the Synoptic gospels, immediately before his death Jesus celebrated the Passover with his disciples at Jerusalem. It may be remarked here that many scholars, following the account in the Gospel of John, do not regard the Last Supper as a Passover meal; but recent discoveries relating to the different calendars in use among the Jews in the time of Jesus have removed the grounds for this view, and there is no longer any reason to doubt that Jesus did celebrate the Passover with his disciples. [2] The accounts of what happened at the Last Supper vary in details, but common to them all is the central fact that Jesus, by certain symbolic acts and significant words transformed the Passover ritual into a: new thing. He told his disciples that the Pascal bread which he had

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Mythology – Mythology – Mythology – terms closely resembling the description of the sufferings

The Fourth Gospel has no account of the birth of Jesus or his baptism, and the passion and resurrection narratives of that gospel differ in many respects from those in the Synoptic gospels; but the character of the Fourth Gospel raises theological, rather than historical, issues, so that we shall not pursue the question of the Christian use of myth in that gospel. But enough has been said to show that round the two focal points of the entry of Jesus into the world and his departure from it mythical elements tended to gather from a very early date. To the Hebrew writers who recorded the history of Israel the creation of the universe, the redemption of Israel from Egyptian bondage, and the epiphany of Yahweh on Sinai, were real events which had happened in time, but their character as supreme examples of divine activity placed them beyond the range of ordinary historical narrative. The telling of them became part of an act of worship, a cultic activity, and the language in which they were clothed was such as to magnify the glory of Yahweh, and to remind Israel at the great seasonal festivals of Yahweh’s creative and redemptive acts. After the settlement of Israel in Canaan, the myths which related the mighty acts of the gods of the surrounding nations and of the Canaanite deities became part of the early Hebrew traditions, and the Hebrew writers made use of the language of these myths to describe the mighty acts of Yahweh. This has been described as a process of ‘demythologization’. [4] But it is better described as the creation of a new relation between myth and reality. We can see myth in the process of acquiring a new function, the function of mediating divine activity to the human mind in terms of analogy and symbol. This process reaches its fullest development at the point when divine activity in redemption reaches its climax in the Incarnation, death, and resurrection of Christ. To say, as we have done, that the gospel writers used the forms and language of myth to describe the events which had taken place before their eyes, is not to deny the reality of these events, but to affirm that they belonged to an order of reality transcending human modes of expression; belonging, indeed, to what Berdiaev has called ‘metahistory’. This, of course, is a Christian point of view, and will only be acceptable to those who accept the reality of the Incarnation and its consequences. —- 1. Goulder, M. D., and Sanderson, M. L., ‘St Luke’s Genesis’ (Journal of Theological Studies, April 1957). Also Evans, C. F., ‘The Central Section of St Luke’s Gospel’ (Studies in the Gospels, ed. D. E. Nineham). 2. For a full discussion and sources see Meyer, E., Ursprung and Anfdnge des Christentums, Vol. 1, pp. 52ff. 3. Dodd, C. H., The Fourth Gospel, p. 425, n. I. 4. Childs, Brevard S., Myth and Reality in the Old Testament, pp. 95 ff. ———————————– Christian Myth And Ritual Chapter 8 The last aspect of myth which will be considered here is the relation of myth to Christian ritual. Here the wheel has come full circle, and we return to the earliest function of myth, its use as the muthos, or spoken part, of the dromenon, the pattern of significant acts which constitute a ritual. A modern scholar has said, ‘In Christian ritual and its associated beliefs we

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