Chieftain canopies. Hunter douglas honeycomb shade. Perennials for shade.

Chieftain Canopies

chieftain canopies

  • captain: the leader of a group of people; "a captain of industry"

  • A powerful member of an organization

  • headman: the head of a tribe or clan

  • The leader of a people or clan

  • A traditional tribal chief or king is the leader of a tribal society or chiefdom. Tribal societies with social stratification under a single (or dual) leader emerge in the Neolithic period out of earlier tribal structures with little stratification and they remain prevalent throughout the Iron Age.

  • Cover or provide with a canopy

  • (canopy) cover with a canopy

  • (canopy) the umbrellalike part of a parachute that fills with air

  • (canopy) the transparent covering of an aircraft cockpit

chieftain canopies - COVERKING CVC4AB98PN2020

COVERKING CVC4AB98PN2020 CUSTOM VEHICLE COVER AUTOBODY ARMOR GRAY CLASS 4 1955 - 1956 Pontiac Chieftain 2-DR, 4-DR, & CONV, Not for models with continental kit, Not for wagon, No side view mirror pockets

COVERKING CVC4AB98PN2020 CUSTOM VEHICLE COVER AUTOBODY ARMOR GRAY CLASS 4 1955 - 1956 Pontiac Chieftain 2-DR, 4-DR, & CONV, Not for models with continental kit, Not for wagon, No side view mirror pockets

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A Lecture by Father Thomas N. Burke, O.P., delivered in the Cooper Institute, New York, on the 5th of April, 1872

The Danish invasion came, and I need not tell you that these Northern warriors who landed at the close of the eighth century, effecting their first landing near where the town of Skerries stands now, between Dublin and Balbriggan, on the eastern coast, that these men, thus coming, came as plunderers, and enemies of the religion as well as of the nationality of the people.

And for three hundred years, wherever they came, and wherever they went, the first thing they did was to put to death all the monks, and all the nuns, set fire to the schools, and banish the students; and, inflamed in this way with the blood of the peaceful, they sought to kill all the Irish friars; and a war of extermination, a war of interminable struggle and duration, was carried on for three hundred years. Ireland fought them; the Irish kings and chieftains fought them.

We read that in one battle alone, at Glenamada, in the county of Wicklow, King Malachy, he who wore the “collar of gold,” and the great King Brian, joined their forces in the cause of Ireland. In that grand day, when the morning sun arose, the battle began: and it was not until the sun set in the evening that the last Dane was swept from the field, and they withdrew to their ships, leaving six thousand dead bodies of their warriors behind them. Thus did Ireland, united, know how to deal with her Danish invaders; thus would Ireland have dealt with Fitzstephen and his Normans; but, on the day when they landed, the curse of disunion and discord was amongst the people. Finally, after three hundred years of invasion, Brian, on that Good Friday of 1014, cast out the Danes forever, and from the plains of Clontarf drove them into Dublin Bay.

Well, behind them they left the ruins of all the religion they had found. They left a people, who had, indeed, not lost their faith, but a people who were terribly shaken and demoralized by three hundred years of bloodshed and of war. One-half of it, one-sixth of it, would have been sufficient to ruin any other people; but the element that kept Ireland alive, the element that kept the Irish nationality alive in the hearts of the people, the element that preserved civilization in spite of three centuries of war, was the element of Ireland's faith, and the traditions of the nation's by-gone glory.

And now we arrive at the year 1134. Thirty years before, in the year 1103, the last Danish army was conquered and routed on the shores of Strangford Lough, in the North, and the last Danish King took his departure forever from the green shores of Erin. Thirty years have elapsed. Ireland is struggling to restore her shattered temples, her ruined altars, and to build up again, in all its former glory and sanctity, her nationality and monastic priesthood. Then Saint Malachy, great, glorious, and venerable name!, Saint Malachy, in whom the best blood of Ireland's kings was mingled with the best blood of Ireland's saints, was Archbishop of Armagh. In the year 1134, he invited into Ireland the Cistercian and the Benedictine monks. They came with all the traditions of the most exalted sanctity, with a spirit not less mild nor less holy than the spirit of a Dominic or an Augustine, and built up the glories of Lindisfarne, of Iona, of Mellifont, of Monasterboice, and of Monastereven, and all these magnificent ruins of which I spoke, the sacred monastic ruins of Ireland. Then the wondering world beheld such grand achievements as it never saw before, outrivaling in the splendour of their magnificence the grandeur of those temples which still attest the mediaeval greatness of Belgium, of France, and of Italy.

Then did the Irish people see, enshrined in these houses, the holy solitaries and monks from Clairveaux, with the light of the great Saint Bernard shining upon them from his grave. But only thirty years more passed, thirty years only; and, behold, a trumpet is heard on the eastern coast of Ireland: the shore and the hills of that Wexford coast re-echo to the shouts of the Norman, as he sets his accursed foot upon the soil of Erin. Divided as the nation was, chieftain fighting against chieftain, for, when the great King Brian was slain at Clontarf, and his son and his grandson were killed, and the three generations of the royal family thus swept away, every strong man in the land stood up and put in his claim for the sovereignty, by this division the Anglo-Norman was able to fix himself in the land. Battles were fought on every hill in Ireland; the most horrible scenes of the Danish invasion were renewed again. But Ireland is no longer able to shake the Saxon from her bosom; for Ireland is no longer able to strike him as one man.

The name of “United Irishmen” has been a name, and nothing but a name, since the day that Brian Boru was slain at Clontarf until this

St Patrick's Church of Ireland Cathedral, Armagh

St Patrick's Church of Ireland Cathedral, Armagh

The Metropolitan Cathedral of St Patrick, Armagh, is set on a hill from which the name of the city derives - Ard Macha - the Height of Macha. Macha, a legendary pre-christian tribal princess - some say goddess - is also linked with the nearby Emain Macha, a major ritual site occupied from late Neolithic/early Bronze Age times which is regarded as having been the ancient royal centre of Iron Age Ulster. Emain Macha is associated with the epic Ulster cycle known as the Tain bo Cuailnge whose doomed hero figure is Cuchulain, the 'Hound of Ulster', and which features also the King of Ulster Conchobhar MacNessa, his adversary Queen Macbeth of Connaught, Conail Cernach, the Red Branch knights and the Boy Troop of Ulster.

After the ritual destruction of the sanctuary at Emain it is likely that the nearby hill of Ard Macha became the centre of the Ulaid (the local tribal group that gave its name to Ulster). It is this hilltop enclosure which St Patrick acquired and within which he built his first 'Great Stone Church'. St Patrick's earliest church in Armagh was probably 'Templum na Ferta', the Church of the Relics on a site close to Scotch Street, below the Hill of Armagh.

The steep streets in today's city follow the line of its defensive rings to the city below. To the left, as one leaves the Cathedral gates, is the Armagh Public Library, founded in 1771 and across the road is the former Armagh Infirmary, dating from 1774. The eighteenth century is further represented in the eleven houses of Vicar's Hill facing the west wall of the Cathedral. Opposite the Library is the neo-Elizabethan Synod Hall, built in 1912, and, to its right, the limestone pillars and impressive eighteenth century iron gates, formerly sited at the Archbishops' Palace, leading to the present See House.

Saint Patrick

From the fifth century of the Christian era, the hill acquired a new significance with the arrival in Armagh of St Patrick. Patrick, as a boy, had spent some years as a slave in Ireland. He managed to escape and return to his family in Britain. After a time, Patrick claimed to have had a vision in which a man called Victoricus implored him to return to Ireland. Accordingly, he prepared himself for ordination and eventually, as a bishop, began his ministry in Ireland in, according to tradition, 432.

In his travels throughout the country, Patrick eventually reached Armagh where, following some hard negotiating with a local Chieftain, Daire, he was given his desired site on the hill of Armagh. In what is believed to be the year 445, he built his church. Whether or not the building was of stone, as the Irish name Damhliag Mor implies, is uncertain but there certainly was a great stone church at Armagh in the ninth century according to the Annals of Ireland. It is on this same site that today's Cathedral stands and it was Patrick who decreed that the Great Church at Armagh should be the premier church in Ireland.

The Cathedral and the Archbishops

As can be seen from a list in a panel on the north-west wall, Armagh has, since Patrick, first Bishop of Armagh, an unbroken succession of, first, bishops and abbots - these two roles often being vested in the same person - and, since Celsus in 1106, archbishops of Armagh. When the Acts of Supremacy of 1536 and 1560 renounced the jurisdiction of the Pope over the English and Irish churches, and proclaimed the monarch as, initially, Supreme Head on Earth and, later, supreme Governor of the Churches of England and Ireland, the Irish episcopate followed divergent lines, the Church of Ireland marking its succession from Adam Loftus and the Roman Catholics from Richard Creagh. Today's cathedral contains a number of memorials to previous archbishops.

Expansion, Destruction and Renewal
After the death of Patrick, Cormac, one of his successors as Bishop of Armagh, made the church the centre of a monastic settlement and for many centuries Armagh was a celebrated seat of learning, attracting students from all over Europe. Indeed, by the twelfth century, only those who had studied at Armagh were permitted to teach theology.

The history of the Church at Armagh also reflects that of a country where violence was rarely far away. The first threat, which lasted intermittently for over two centuries, was from the Vikings from Norway who raided the hill on at least ten occasions between 832 and 943. This danger was only finally removed in 1014 when the Irish High King, Brian Boroimhe (Boru), defeated the Danes at the Battle of Clontarf. Brian, himself, had acknowledged the dominant position of Armagh in 1004 when he laid a gift of gold on the High Altar and, on his death in the field at Clontarf, his remains were brought to the hill of Armagh for interment in a spot indicated today by a stone inscription on the exterior west wall of the north transept.

Apart from the destruction caused by the Vikings, the Church also suffered a lightning strike in 995 and remained a ruin until 1125 when it was repai

chieftain canopies

chieftain canopies

COVERKING CVC4EP3PN2020 CUSTOM VEHICLE COVER SILVERGUARD PLUS CLASS 4 1955 - 1956 Pontiac Chieftain 2-DR, 4-DR, & CONV, Not for models with continental kit, Not for wagon, No side view mirror pockets

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