Paragraph 1: The Dun Cow was said to be a savage beast roaming Dunsmore Heath, an area west of Dunchurch, near Rugby in Warwickshire, which was reputedly slain by Guy of Warwick. A large narwhal tusk is still exhibited at Warwick Castle as one of the ribs of the Dun Cow. The fable held that the cow belonged to a giant, and was kept on Mitchell's Fold (middle fold), Shropshire. Its milk was inexhaustible; but one day an old woman who had filled her pail, wanted to fill her riddle (sieve) as well. This so enraged the animal that she broke loose from the fold and wandered to Dunsmore Heath, where she was slain by Guy of Warwick.

Paragraph 2: The ancient Rarh region was divided into several smaller territories  - Kankagrambhukti, Bardhamanbhukti, and Dandabhukti, as part of the Gupta Empire. Shashanka, the Gauda king, conquered Dandabhukti, the Utkala kingdom, and the Kangoda kingdom. In the first half of the seventh century A.D., Dandabhukti or Dandabhuktimandala rose into prominence when it was governed by Mahapratihara Shubhakirti, a vassal of Shashanka, King of Dagau. Shashanka gave the administration of Dandabhuktimandala and Utkala to Samanta-maharaja Somadatta, who was the subordinate of Shashanka. A few epigraphic records, including Shashanka's duo Midnapur copperplates, the Irda copperplates of Kamboja ruler of Bengal, and Rajendra Chola's Tirumulai engraving, all specify Dandabhukti as a distinct geopolitical region. The region was mentioned in the Ramcharita of Sandhyakar Nandi, and its ruler Jayasimha was described as a feudatory of Ramapala, the Pala ruler. The Kamboja dynasty is believed to have conquered the Bardhamanbhukti and Dandabhukti regions by exploiting the weakness of the Pala rulers in Bengal. Dharmapala, the ruler of the Dandabhukti region who was banished from his lands by Rajendra Chola's quelling armed force, as recorded by the Tirumulai engraving (1021-24 A.D.), is thought to have belonged to the same line as the Kamboja Gaudapatis. The Tirumalai inscription depicts the division of North Rarh and South Rarh. Dandabhukti was classified under the South Rarh. However, the topographic extent of ​​Dandabhukti is not clear. Based on the available evidence, Dandabhukti can be deduced to incorporate the southwestern part of Bengal, specifically the south and southwest areas of contemporary Midnapur District in West Bengal and parts of Balasore District in Orissa. Epigraphic records belonging to the reign of Shashanka exhibit that Dandabhukti and Utkala were two distinct geographical entities, with Dandabhukti being present-day southwest Midnapur in West Bengal. But during Gopachandra's reign, Dandabhukti appears to have encompassed the territory north of the Suvarnarekha River in Balasore district as well as the area around Dantan today in Midnapur district. The Dandabhukti Mandala was associated with the North-Toshali, and it incorporated the districts of Tamala-Khanda and Daksina-Khanda, as evident from the two copper plate grants to a Bhaumakara queen. These two terrains are identified with Tamluk and Dakinmal, respectively, and they both were mentioned as Parganas in the Mughal records for the Midnapur region. From different available sources, it turns out that the location of modern Dandabhukti was known as Danda, which is the headquarters of the Bhukti or mandala of unidentified origin. Under the reign of the Kamboja rulers of Dandabhukti Mandala, the mentioned area was included in the Bardhamanbhukti, according to the Irda Copperplate (10th Century A.D.). Later, some parts of Dandabhukti were included in the territory of Utkal kings. Danda in Oriya means path. There was an ancient path from Rarh (or possibly from Magadha) to Kalinga. The voyage of Rajendra Chola (11th century A.D.) to Dandabhukti through Orissa reveals the presence of interstate roads connecting the Bastar area of Madhya Pradesh with Orissa and Bengal. His army marched through Chitrakuta and passed through Binika, Sonepur in Bolangir district and following the road through eastern Keonjhar and Western Mayurbhanj, reached Dandabhukti. The territory may have acquired its name from the path. Chaitanyadeva is said to have traversed this path from Nabadwipdham (Nadia) to Nilaachala Puri during the sultanate period. Dandabhukti served as a connecting point between Odisha and Bengal (Radha/Rarh). The name of the contemporary locality of Dantan in the territory of Paschim Midnapur bears the legacy of Dandabhukti.

Paragraph 3: As to the novel's inspiration, Zelazny noted, “This was a spin-off from the novelette I did called ‘This Moment of the Storm.’ Actually, it wasn't the guy I was interested in, at first. I wanted somebody that was born in the twentieth century, who had made it aboard one of these generation starships where he'd been frozen and spent generations getting to this new planet which proved habitable. By the time he got there, they’d invented a faster-than-light drive, because several centuries had gone by and they’d become more sophisticated. Earth had much higher technology, and he had the means of going back fast if he wanted to, but he didn't. He wasn't sure he was happy on the world he'd reached, though, and decided to go out and try a few others, since it was easy to do. There were still time dilation effects and, through making a few sharp investments here and there, with so much time passing, he became quite wealthy. He also happened to become the oldest human in the galaxy, and because of the fancy new medicine he was in very good shape. He also just happened to have been through the initiation ritual which would make him a god in this other religion, even though he didn't believe in it wholeheartedly. But it was the concept of the big expanse of time that interested me."

Paragraph 4: Portrayed by Bethany Joy Lenz since the pilot, Haley Bob James Scott is introduced as Lucas Scott’s best friend. Although Lucas and Nathan Scott are half brothers and teammates on the basketball team, they do not get along at all and Nathan picks on Lucas incessantly. When Nathan asks Haley to tutor him in school because his low grades are putting him in danger of getting kicked off the basketball team and he hopes to further bother Lucas by hanging out with Lucas' best friend, she initially resists knowing that it would anger Lucas. However, Haley changes her mind and promises Nathan that if he leaves Lucas alone she will tutor him and Nathan agrees. When Lucas finds out about this, he is very angry with Haley, until Haley tells him about the deal she made with Nathan. While Haley tutors Nathan, they grow very close and eventually fall in love. Lucas is not initially supportive of the relationship, but as time goes on he forgives Haley, and Lucas and Nathan grow closer as brothers. At the end of the first season Nathan and Haley decide to get married at the age 16. Early in the second season, Haley and Nathan begin their married life and Haley starts to pursue music. She is asked to record a song with a man named Chris Keller, and afterwards he offers her the opportunity to go on tour with him. Nathan does not want her to leave so he gives her an ultimatum in which she could either choose him or the tour. Haley is angry at Nathan's ultimatum and leaves to go on the tour. During the tour, Haley and Nathan struggle with their feelings as they both love and miss each other, but are also quite angry and hurt. They almost get an annulment, but Haley decides to come back home to Nathan. He eventually forgives her and they rekindle their relationship. Feeling more in love than ever, the couple decides to renew their vows in front of all their friends and family. During their senior year, just as Nathan is offered a scholarship to play for Duke University, Haley informs him that she is pregnant. Although he is initially upset about her not informing him about the pregnancy first, Nathan comes around and the two are quite excited about the pregnancy. They end up having a son named James "Jamie" Lucas Scott. During the four-year time jump between season 4 and 5, it is revealed that Nathan was a star basketball player was on the verge of becoming a first round pick in the NBA draft. However, on the night before the draft he got into a fight that resulted in temporary paralysis and long-lasting back injuries. Nathan fell into a depression and was quite angry with his circumstances. As the season opens several months after his injuries, Nathan's depression is taking a serious toll on his family. Haley tells him that she can't stay in their marriage any longer if it continues the way it has been. This wakes Nathan up and he reengages in fatherhood, their marriage, and his life. After struggling through marriage counseling, an obsessed nanny, and Haley's depression after the death of her mother, Haley and Nathan's life and relationship settle down and they have a second child, a daughter named Lydia Bob Scott.

Paragraph 5: The Dun Cow was said to be a savage beast roaming Dunsmore Heath, an area west of Dunchurch, near Rugby in Warwickshire, which was reputedly slain by Guy of Warwick. A large narwhal tusk is still exhibited at Warwick Castle as one of the ribs of the Dun Cow. The fable held that the cow belonged to a giant, and was kept on Mitchell's Fold (middle fold), Shropshire. Its milk was inexhaustible; but one day an old woman who had filled her pail, wanted to fill her riddle (sieve) as well. This so enraged the animal that she broke loose from the fold and wandered to Dunsmore Heath, where she was slain by Guy of Warwick.

Paragraph 6: It stands really with me up to my neck in research, and I'm clearing the decks, so that when I start Gilded Age, I'm only doing Gilded Age. These people were extraordinary. You can see why they frightened the old guard, because they saw no boundaries. They wanted to build a palace, they built a palace. They wanted to buy a yacht, they bought a yacht. The old guard in New York weren't like that at all, and suddenly this whirlwind of couture descended on their heads. The newcomers redesigned being rich. They created a rich culture that we still have – people who are rich today are generally rich in a way that was established in America in the 1880s, '90s, 1900s. It was different from Europe. Something like Newport would never have happened in any other country, where you have huge palaces, and then about 20 yards away, another huge palace, and 20 yards beyond that another huge palace. In England right up to the 1930s, when people made money, they would buy an estate of 5,000 acres and they'd have to look after Nanny. The Americans of the 1880s and '90s didn't want too much of that.

Paragraph 7: The fourth section of Marion's work Prolegomena to Charity is entitled "The Intentionality of Love" and primarily concerns intentionality and phenomenology.  Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: "We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it draws away from us." He begins by explaining the essence of consciousness and its "lived experiences." Paradoxically, the consciousness concerns itself with objects transcendent and exterior to itself, objects irreducible to consciousness, but can only comprehend its 'interpretation' of the object; the reality of the object arises from consciousness alone.  Thus the problem with love is that to love another is to love one's own idea of another, or the "lived experiences" that arise in the consciousness from the "chance cause" of another: "I must, then, name this love my love, since it would not fascinate me as my idol if, first, it did not render to me, like an unseen mirror, the image of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenological figure of self-idolatry." Marion believes intentionality is the solution to this problem, and explores the difference between the I  who intentionally sees objects and the me who is intentionally seen by a counter-consciousness, another, whether the me likes it or not.  Marion defines another by its invisibility; one can see objects through intentionality, but in the invisibility of the other, one is seen.  Marion explains this invisibility using the pupil: "Even for a gaze aiming objectively, the pupil remains a living refutation of objectivity, an irremediable denial of the object; here for the first time, in the very midst of the visible, there is nothing to see, except an invisible and untargetable void...my gaze, for the first time, sees an invisible gaze that sees it." Love, then, when freed from intentionality, is the weight of this other's invisible gaze upon one's own, the cross of one's own gaze and the other's and the "unsubstitutability" of the  other.  Love is to "render oneself there in an unconditional surrender...no other gaze must respond to the ecstasy of this particular other exposed in his gaze." Perhaps in allusion to a theological argument, Marion concludes that this type of surrender "requires faith."

Paragraph 8: The fourth section of Marion's work Prolegomena to Charity is entitled "The Intentionality of Love" and primarily concerns intentionality and phenomenology.  Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: "We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it draws away from us." He begins by explaining the essence of consciousness and its "lived experiences." Paradoxically, the consciousness concerns itself with objects transcendent and exterior to itself, objects irreducible to consciousness, but can only comprehend its 'interpretation' of the object; the reality of the object arises from consciousness alone.  Thus the problem with love is that to love another is to love one's own idea of another, or the "lived experiences" that arise in the consciousness from the "chance cause" of another: "I must, then, name this love my love, since it would not fascinate me as my idol if, first, it did not render to me, like an unseen mirror, the image of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenological figure of self-idolatry." Marion believes intentionality is the solution to this problem, and explores the difference between the I  who intentionally sees objects and the me who is intentionally seen by a counter-consciousness, another, whether the me likes it or not.  Marion defines another by its invisibility; one can see objects through intentionality, but in the invisibility of the other, one is seen.  Marion explains this invisibility using the pupil: "Even for a gaze aiming objectively, the pupil remains a living refutation of objectivity, an irremediable denial of the object; here for the first time, in the very midst of the visible, there is nothing to see, except an invisible and untargetable void...my gaze, for the first time, sees an invisible gaze that sees it." Love, then, when freed from intentionality, is the weight of this other's invisible gaze upon one's own, the cross of one's own gaze and the other's and the "unsubstitutability" of the  other.  Love is to "render oneself there in an unconditional surrender...no other gaze must respond to the ecstasy of this particular other exposed in his gaze." Perhaps in allusion to a theological argument, Marion concludes that this type of surrender "requires faith."

Paragraph 9: The Dun Cow was said to be a savage beast roaming Dunsmore Heath, an area west of Dunchurch, near Rugby in Warwickshire, which was reputedly slain by Guy of Warwick. A large narwhal tusk is still exhibited at Warwick Castle as one of the ribs of the Dun Cow. The fable held that the cow belonged to a giant, and was kept on Mitchell's Fold (middle fold), Shropshire. Its milk was inexhaustible; but one day an old woman who had filled her pail, wanted to fill her riddle (sieve) as well. This so enraged the animal that she broke loose from the fold and wandered to Dunsmore Heath, where she was slain by Guy of Warwick.

Paragraph 10: Portrayed by Bethany Joy Lenz since the pilot, Haley Bob James Scott is introduced as Lucas Scott’s best friend. Although Lucas and Nathan Scott are half brothers and teammates on the basketball team, they do not get along at all and Nathan picks on Lucas incessantly. When Nathan asks Haley to tutor him in school because his low grades are putting him in danger of getting kicked off the basketball team and he hopes to further bother Lucas by hanging out with Lucas' best friend, she initially resists knowing that it would anger Lucas. However, Haley changes her mind and promises Nathan that if he leaves Lucas alone she will tutor him and Nathan agrees. When Lucas finds out about this, he is very angry with Haley, until Haley tells him about the deal she made with Nathan. While Haley tutors Nathan, they grow very close and eventually fall in love. Lucas is not initially supportive of the relationship, but as time goes on he forgives Haley, and Lucas and Nathan grow closer as brothers. At the end of the first season Nathan and Haley decide to get married at the age 16. Early in the second season, Haley and Nathan begin their married life and Haley starts to pursue music. She is asked to record a song with a man named Chris Keller, and afterwards he offers her the opportunity to go on tour with him. Nathan does not want her to leave so he gives her an ultimatum in which she could either choose him or the tour. Haley is angry at Nathan's ultimatum and leaves to go on the tour. During the tour, Haley and Nathan struggle with their feelings as they both love and miss each other, but are also quite angry and hurt. They almost get an annulment, but Haley decides to come back home to Nathan. He eventually forgives her and they rekindle their relationship. Feeling more in love than ever, the couple decides to renew their vows in front of all their friends and family. During their senior year, just as Nathan is offered a scholarship to play for Duke University, Haley informs him that she is pregnant. Although he is initially upset about her not informing him about the pregnancy first, Nathan comes around and the two are quite excited about the pregnancy. They end up having a son named James "Jamie" Lucas Scott. During the four-year time jump between season 4 and 5, it is revealed that Nathan was a star basketball player was on the verge of becoming a first round pick in the NBA draft. However, on the night before the draft he got into a fight that resulted in temporary paralysis and long-lasting back injuries. Nathan fell into a depression and was quite angry with his circumstances. As the season opens several months after his injuries, Nathan's depression is taking a serious toll on his family. Haley tells him that she can't stay in their marriage any longer if it continues the way it has been. This wakes Nathan up and he reengages in fatherhood, their marriage, and his life. After struggling through marriage counseling, an obsessed nanny, and Haley's depression after the death of her mother, Haley and Nathan's life and relationship settle down and they have a second child, a daughter named Lydia Bob Scott.

Paragraph 11: The fourth section of Marion's work Prolegomena to Charity is entitled "The Intentionality of Love" and primarily concerns intentionality and phenomenology.  Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: "We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it draws away from us." He begins by explaining the essence of consciousness and its "lived experiences." Paradoxically, the consciousness concerns itself with objects transcendent and exterior to itself, objects irreducible to consciousness, but can only comprehend its 'interpretation' of the object; the reality of the object arises from consciousness alone.  Thus the problem with love is that to love another is to love one's own idea of another, or the "lived experiences" that arise in the consciousness from the "chance cause" of another: "I must, then, name this love my love, since it would not fascinate me as my idol if, first, it did not render to me, like an unseen mirror, the image of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenological figure of self-idolatry." Marion believes intentionality is the solution to this problem, and explores the difference between the I  who intentionally sees objects and the me who is intentionally seen by a counter-consciousness, another, whether the me likes it or not.  Marion defines another by its invisibility; one can see objects through intentionality, but in the invisibility of the other, one is seen.  Marion explains this invisibility using the pupil: "Even for a gaze aiming objectively, the pupil remains a living refutation of objectivity, an irremediable denial of the object; here for the first time, in the very midst of the visible, there is nothing to see, except an invisible and untargetable void...my gaze, for the first time, sees an invisible gaze that sees it." Love, then, when freed from intentionality, is the weight of this other's invisible gaze upon one's own, the cross of one's own gaze and the other's and the "unsubstitutability" of the  other.  Love is to "render oneself there in an unconditional surrender...no other gaze must respond to the ecstasy of this particular other exposed in his gaze." Perhaps in allusion to a theological argument, Marion concludes that this type of surrender "requires faith."

Paragraph 12: The well of Zamzam was excavated by hand, and is about  deep and  in diameter. It taps groundwater from the wadi alluvium and some from the bedrock. Historically water from the well was drawn via ropes and buckets, but since 1964 the well's opening itself is in a basement room inaccessible to the public, where it can be seen behind glass panels. Two electric pumps, operating alternately, move the water 5 km southwards at a pace of between 11 to 18.5 litres per second to the King Abdullah bin Abdulaziz Zamzam Water Project in Kudai. The center opened in September 2010 CE costing 700 million Saudi Riyal to construct and being operated by the National Water Company of Saudi Arabia. In this location treatment using filters and ultraviolet light, storage, and distribution take place. Once treated the water is stored in one of two reservoirs, the first at the plant's location in Kudai can hold 10,000 cubic meters of water, the other, the King Abdulaziz Sabeel Reservoir in Medina, has a larger capacity of 16,000 cubic meters. The Kudai location is connected via pipes to drinking fountains in the Masjid al-Haram. The Medina location supplies the Prophet’s Mosque. Aside from the system of pipes unbottled water is distributed using tanker trucks which transport 150,000 litres per day at normal times and up to 400,000 litres per day during pilgrimage seasons to the Medina location. Unbottled water is available through the before-mentioned drinking fountains, a fountain meant for pilgrims wishing to fill larger containers not intended for immediate consumption, and sterilised containers placed by authorities throughout the holy sites in Mecca and Medina. These latter containers come in several variants, chilled and unchilled, as well as being either stationary or worn as a backpack by employees of the complexes with disposable plastic cups provided in any case. Small filtered water bottles are also distributed free of charge at the holy sites. The water distributed this way in the Masjid al-Haram totals ca. 700,000 litres per day outside of pilgrimage season and 2,000,000 litres per day during said season. Distribution outside the Islamic holy sites within the Kingdom of Saudi Arabia occurs with the water being bottled in 10-litre-containers which are sold directly at a warehouse at the site of the King Abdullah bin Abdulaziz Zamzam Water Project or via hypermarkets and super stores throughout the state. In 2018 the number of 10-litre-containers distributed per day was 1.5 million. In 2010 the annual limit on how much water can be extracted from the well was stated as  500,000 cubic meters (500,000,000 litres per year), though due to annual variations in rainfall patterns there exists a lot of deviation with regards to how much water can be extracted without lowering the well's water level too drastically each year.

Paragraph 13: Portrayed by Bethany Joy Lenz since the pilot, Haley Bob James Scott is introduced as Lucas Scott’s best friend. Although Lucas and Nathan Scott are half brothers and teammates on the basketball team, they do not get along at all and Nathan picks on Lucas incessantly. When Nathan asks Haley to tutor him in school because his low grades are putting him in danger of getting kicked off the basketball team and he hopes to further bother Lucas by hanging out with Lucas' best friend, she initially resists knowing that it would anger Lucas. However, Haley changes her mind and promises Nathan that if he leaves Lucas alone she will tutor him and Nathan agrees. When Lucas finds out about this, he is very angry with Haley, until Haley tells him about the deal she made with Nathan. While Haley tutors Nathan, they grow very close and eventually fall in love. Lucas is not initially supportive of the relationship, but as time goes on he forgives Haley, and Lucas and Nathan grow closer as brothers. At the end of the first season Nathan and Haley decide to get married at the age 16. Early in the second season, Haley and Nathan begin their married life and Haley starts to pursue music. She is asked to record a song with a man named Chris Keller, and afterwards he offers her the opportunity to go on tour with him. Nathan does not want her to leave so he gives her an ultimatum in which she could either choose him or the tour. Haley is angry at Nathan's ultimatum and leaves to go on the tour. During the tour, Haley and Nathan struggle with their feelings as they both love and miss each other, but are also quite angry and hurt. They almost get an annulment, but Haley decides to come back home to Nathan. He eventually forgives her and they rekindle their relationship. Feeling more in love than ever, the couple decides to renew their vows in front of all their friends and family. During their senior year, just as Nathan is offered a scholarship to play for Duke University, Haley informs him that she is pregnant. Although he is initially upset about her not informing him about the pregnancy first, Nathan comes around and the two are quite excited about the pregnancy. They end up having a son named James "Jamie" Lucas Scott. During the four-year time jump between season 4 and 5, it is revealed that Nathan was a star basketball player was on the verge of becoming a first round pick in the NBA draft. However, on the night before the draft he got into a fight that resulted in temporary paralysis and long-lasting back injuries. Nathan fell into a depression and was quite angry with his circumstances. As the season opens several months after his injuries, Nathan's depression is taking a serious toll on his family. Haley tells him that she can't stay in their marriage any longer if it continues the way it has been. This wakes Nathan up and he reengages in fatherhood, their marriage, and his life. After struggling through marriage counseling, an obsessed nanny, and Haley's depression after the death of her mother, Haley and Nathan's life and relationship settle down and they have a second child, a daughter named Lydia Bob Scott.

Paragraph 14: As to the novel's inspiration, Zelazny noted, “This was a spin-off from the novelette I did called ‘This Moment of the Storm.’ Actually, it wasn't the guy I was interested in, at first. I wanted somebody that was born in the twentieth century, who had made it aboard one of these generation starships where he'd been frozen and spent generations getting to this new planet which proved habitable. By the time he got there, they’d invented a faster-than-light drive, because several centuries had gone by and they’d become more sophisticated. Earth had much higher technology, and he had the means of going back fast if he wanted to, but he didn't. He wasn't sure he was happy on the world he'd reached, though, and decided to go out and try a few others, since it was easy to do. There were still time dilation effects and, through making a few sharp investments here and there, with so much time passing, he became quite wealthy. He also happened to become the oldest human in the galaxy, and because of the fancy new medicine he was in very good shape. He also just happened to have been through the initiation ritual which would make him a god in this other religion, even though he didn't believe in it wholeheartedly. But it was the concept of the big expanse of time that interested me."

Paragraph 15: Portrayed by Bethany Joy Lenz since the pilot, Haley Bob James Scott is introduced as Lucas Scott’s best friend. Although Lucas and Nathan Scott are half brothers and teammates on the basketball team, they do not get along at all and Nathan picks on Lucas incessantly. When Nathan asks Haley to tutor him in school because his low grades are putting him in danger of getting kicked off the basketball team and he hopes to further bother Lucas by hanging out with Lucas' best friend, she initially resists knowing that it would anger Lucas. However, Haley changes her mind and promises Nathan that if he leaves Lucas alone she will tutor him and Nathan agrees. When Lucas finds out about this, he is very angry with Haley, until Haley tells him about the deal she made with Nathan. While Haley tutors Nathan, they grow very close and eventually fall in love. Lucas is not initially supportive of the relationship, but as time goes on he forgives Haley, and Lucas and Nathan grow closer as brothers. At the end of the first season Nathan and Haley decide to get married at the age 16. Early in the second season, Haley and Nathan begin their married life and Haley starts to pursue music. She is asked to record a song with a man named Chris Keller, and afterwards he offers her the opportunity to go on tour with him. Nathan does not want her to leave so he gives her an ultimatum in which she could either choose him or the tour. Haley is angry at Nathan's ultimatum and leaves to go on the tour. During the tour, Haley and Nathan struggle with their feelings as they both love and miss each other, but are also quite angry and hurt. They almost get an annulment, but Haley decides to come back home to Nathan. He eventually forgives her and they rekindle their relationship. Feeling more in love than ever, the couple decides to renew their vows in front of all their friends and family. During their senior year, just as Nathan is offered a scholarship to play for Duke University, Haley informs him that she is pregnant. Although he is initially upset about her not informing him about the pregnancy first, Nathan comes around and the two are quite excited about the pregnancy. They end up having a son named James "Jamie" Lucas Scott. During the four-year time jump between season 4 and 5, it is revealed that Nathan was a star basketball player was on the verge of becoming a first round pick in the NBA draft. However, on the night before the draft he got into a fight that resulted in temporary paralysis and long-lasting back injuries. Nathan fell into a depression and was quite angry with his circumstances. As the season opens several months after his injuries, Nathan's depression is taking a serious toll on his family. Haley tells him that she can't stay in their marriage any longer if it continues the way it has been. This wakes Nathan up and he reengages in fatherhood, their marriage, and his life. After struggling through marriage counseling, an obsessed nanny, and Haley's depression after the death of her mother, Haley and Nathan's life and relationship settle down and they have a second child, a daughter named Lydia Bob Scott.

Paragraph 16: As to the novel's inspiration, Zelazny noted, “This was a spin-off from the novelette I did called ‘This Moment of the Storm.’ Actually, it wasn't the guy I was interested in, at first. I wanted somebody that was born in the twentieth century, who had made it aboard one of these generation starships where he'd been frozen and spent generations getting to this new planet which proved habitable. By the time he got there, they’d invented a faster-than-light drive, because several centuries had gone by and they’d become more sophisticated. Earth had much higher technology, and he had the means of going back fast if he wanted to, but he didn't. He wasn't sure he was happy on the world he'd reached, though, and decided to go out and try a few others, since it was easy to do. There were still time dilation effects and, through making a few sharp investments here and there, with so much time passing, he became quite wealthy. He also happened to become the oldest human in the galaxy, and because of the fancy new medicine he was in very good shape. He also just happened to have been through the initiation ritual which would make him a god in this other religion, even though he didn't believe in it wholeheartedly. But it was the concept of the big expanse of time that interested me."

Paragraph 17: The fourth section of Marion's work Prolegomena to Charity is entitled "The Intentionality of Love" and primarily concerns intentionality and phenomenology.  Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: "We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it draws away from us." He begins by explaining the essence of consciousness and its "lived experiences." Paradoxically, the consciousness concerns itself with objects transcendent and exterior to itself, objects irreducible to consciousness, but can only comprehend its 'interpretation' of the object; the reality of the object arises from consciousness alone.  Thus the problem with love is that to love another is to love one's own idea of another, or the "lived experiences" that arise in the consciousness from the "chance cause" of another: "I must, then, name this love my love, since it would not fascinate me as my idol if, first, it did not render to me, like an unseen mirror, the image of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenological figure of self-idolatry." Marion believes intentionality is the solution to this problem, and explores the difference between the I  who intentionally sees objects and the me who is intentionally seen by a counter-consciousness, another, whether the me likes it or not.  Marion defines another by its invisibility; one can see objects through intentionality, but in the invisibility of the other, one is seen.  Marion explains this invisibility using the pupil: "Even for a gaze aiming objectively, the pupil remains a living refutation of objectivity, an irremediable denial of the object; here for the first time, in the very midst of the visible, there is nothing to see, except an invisible and untargetable void...my gaze, for the first time, sees an invisible gaze that sees it." Love, then, when freed from intentionality, is the weight of this other's invisible gaze upon one's own, the cross of one's own gaze and the other's and the "unsubstitutability" of the  other.  Love is to "render oneself there in an unconditional surrender...no other gaze must respond to the ecstasy of this particular other exposed in his gaze." Perhaps in allusion to a theological argument, Marion concludes that this type of surrender "requires faith."

Paragraph 18: The fourth section of Marion's work Prolegomena to Charity is entitled "The Intentionality of Love" and primarily concerns intentionality and phenomenology.  Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: "We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it draws away from us." He begins by explaining the essence of consciousness and its "lived experiences." Paradoxically, the consciousness concerns itself with objects transcendent and exterior to itself, objects irreducible to consciousness, but can only comprehend its 'interpretation' of the object; the reality of the object arises from consciousness alone.  Thus the problem with love is that to love another is to love one's own idea of another, or the "lived experiences" that arise in the consciousness from the "chance cause" of another: "I must, then, name this love my love, since it would not fascinate me as my idol if, first, it did not render to me, like an unseen mirror, the image of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenological figure of self-idolatry." Marion believes intentionality is the solution to this problem, and explores the difference between the I  who intentionally sees objects and the me who is intentionally seen by a counter-consciousness, another, whether the me likes it or not.  Marion defines another by its invisibility; one can see objects through intentionality, but in the invisibility of the other, one is seen.  Marion explains this invisibility using the pupil: "Even for a gaze aiming objectively, the pupil remains a living refutation of objectivity, an irremediable denial of the object; here for the first time, in the very midst of the visible, there is nothing to see, except an invisible and untargetable void...my gaze, for the first time, sees an invisible gaze that sees it." Love, then, when freed from intentionality, is the weight of this other's invisible gaze upon one's own, the cross of one's own gaze and the other's and the "unsubstitutability" of the  other.  Love is to "render oneself there in an unconditional surrender...no other gaze must respond to the ecstasy of this particular other exposed in his gaze." Perhaps in allusion to a theological argument, Marion concludes that this type of surrender "requires faith."

Paragraph 19: The Dun Cow was said to be a savage beast roaming Dunsmore Heath, an area west of Dunchurch, near Rugby in Warwickshire, which was reputedly slain by Guy of Warwick. A large narwhal tusk is still exhibited at Warwick Castle as one of the ribs of the Dun Cow. The fable held that the cow belonged to a giant, and was kept on Mitchell's Fold (middle fold), Shropshire. Its milk was inexhaustible; but one day an old woman who had filled her pail, wanted to fill her riddle (sieve) as well. This so enraged the animal that she broke loose from the fold and wandered to Dunsmore Heath, where she was slain by Guy of Warwick.

Paragraph 20: The well of Zamzam was excavated by hand, and is about  deep and  in diameter. It taps groundwater from the wadi alluvium and some from the bedrock. Historically water from the well was drawn via ropes and buckets, but since 1964 the well's opening itself is in a basement room inaccessible to the public, where it can be seen behind glass panels. Two electric pumps, operating alternately, move the water 5 km southwards at a pace of between 11 to 18.5 litres per second to the King Abdullah bin Abdulaziz Zamzam Water Project in Kudai. The center opened in September 2010 CE costing 700 million Saudi Riyal to construct and being operated by the National Water Company of Saudi Arabia. In this location treatment using filters and ultraviolet light, storage, and distribution take place. Once treated the water is stored in one of two reservoirs, the first at the plant's location in Kudai can hold 10,000 cubic meters of water, the other, the King Abdulaziz Sabeel Reservoir in Medina, has a larger capacity of 16,000 cubic meters. The Kudai location is connected via pipes to drinking fountains in the Masjid al-Haram. The Medina location supplies the Prophet’s Mosque. Aside from the system of pipes unbottled water is distributed using tanker trucks which transport 150,000 litres per day at normal times and up to 400,000 litres per day during pilgrimage seasons to the Medina location. Unbottled water is available through the before-mentioned drinking fountains, a fountain meant for pilgrims wishing to fill larger containers not intended for immediate consumption, and sterilised containers placed by authorities throughout the holy sites in Mecca and Medina. These latter containers come in several variants, chilled and unchilled, as well as being either stationary or worn as a backpack by employees of the complexes with disposable plastic cups provided in any case. Small filtered water bottles are also distributed free of charge at the holy sites. The water distributed this way in the Masjid al-Haram totals ca. 700,000 litres per day outside of pilgrimage season and 2,000,000 litres per day during said season. Distribution outside the Islamic holy sites within the Kingdom of Saudi Arabia occurs with the water being bottled in 10-litre-containers which are sold directly at a warehouse at the site of the King Abdullah bin Abdulaziz Zamzam Water Project or via hypermarkets and super stores throughout the state. In 2018 the number of 10-litre-containers distributed per day was 1.5 million. In 2010 the annual limit on how much water can be extracted from the well was stated as  500,000 cubic meters (500,000,000 litres per year), though due to annual variations in rainfall patterns there exists a lot of deviation with regards to how much water can be extracted without lowering the well's water level too drastically each year.

Paragraph 21: The ancient Rarh region was divided into several smaller territories  - Kankagrambhukti, Bardhamanbhukti, and Dandabhukti, as part of the Gupta Empire. Shashanka, the Gauda king, conquered Dandabhukti, the Utkala kingdom, and the Kangoda kingdom. In the first half of the seventh century A.D., Dandabhukti or Dandabhuktimandala rose into prominence when it was governed by Mahapratihara Shubhakirti, a vassal of Shashanka, King of Dagau. Shashanka gave the administration of Dandabhuktimandala and Utkala to Samanta-maharaja Somadatta, who was the subordinate of Shashanka. A few epigraphic records, including Shashanka's duo Midnapur copperplates, the Irda copperplates of Kamboja ruler of Bengal, and Rajendra Chola's Tirumulai engraving, all specify Dandabhukti as a distinct geopolitical region. The region was mentioned in the Ramcharita of Sandhyakar Nandi, and its ruler Jayasimha was described as a feudatory of Ramapala, the Pala ruler. The Kamboja dynasty is believed to have conquered the Bardhamanbhukti and Dandabhukti regions by exploiting the weakness of the Pala rulers in Bengal. Dharmapala, the ruler of the Dandabhukti region who was banished from his lands by Rajendra Chola's quelling armed force, as recorded by the Tirumulai engraving (1021-24 A.D.), is thought to have belonged to the same line as the Kamboja Gaudapatis. The Tirumalai inscription depicts the division of North Rarh and South Rarh. Dandabhukti was classified under the South Rarh. However, the topographic extent of ​​Dandabhukti is not clear. Based on the available evidence, Dandabhukti can be deduced to incorporate the southwestern part of Bengal, specifically the south and southwest areas of contemporary Midnapur District in West Bengal and parts of Balasore District in Orissa. Epigraphic records belonging to the reign of Shashanka exhibit that Dandabhukti and Utkala were two distinct geographical entities, with Dandabhukti being present-day southwest Midnapur in West Bengal. But during Gopachandra's reign, Dandabhukti appears to have encompassed the territory north of the Suvarnarekha River in Balasore district as well as the area around Dantan today in Midnapur district. The Dandabhukti Mandala was associated with the North-Toshali, and it incorporated the districts of Tamala-Khanda and Daksina-Khanda, as evident from the two copper plate grants to a Bhaumakara queen. These two terrains are identified with Tamluk and Dakinmal, respectively, and they both were mentioned as Parganas in the Mughal records for the Midnapur region. From different available sources, it turns out that the location of modern Dandabhukti was known as Danda, which is the headquarters of the Bhukti or mandala of unidentified origin. Under the reign of the Kamboja rulers of Dandabhukti Mandala, the mentioned area was included in the Bardhamanbhukti, according to the Irda Copperplate (10th Century A.D.). Later, some parts of Dandabhukti were included in the territory of Utkal kings. Danda in Oriya means path. There was an ancient path from Rarh (or possibly from Magadha) to Kalinga. The voyage of Rajendra Chola (11th century A.D.) to Dandabhukti through Orissa reveals the presence of interstate roads connecting the Bastar area of Madhya Pradesh with Orissa and Bengal. His army marched through Chitrakuta and passed through Binika, Sonepur in Bolangir district and following the road through eastern Keonjhar and Western Mayurbhanj, reached Dandabhukti. The territory may have acquired its name from the path. Chaitanyadeva is said to have traversed this path from Nabadwipdham (Nadia) to Nilaachala Puri during the sultanate period. Dandabhukti served as a connecting point between Odisha and Bengal (Radha/Rarh). The name of the contemporary locality of Dantan in the territory of Paschim Midnapur bears the legacy of Dandabhukti.

Paragraph 22: The fourth section of Marion's work Prolegomena to Charity is entitled "The Intentionality of Love" and primarily concerns intentionality and phenomenology.  Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: "We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it draws away from us." He begins by explaining the essence of consciousness and its "lived experiences." Paradoxically, the consciousness concerns itself with objects transcendent and exterior to itself, objects irreducible to consciousness, but can only comprehend its 'interpretation' of the object; the reality of the object arises from consciousness alone.  Thus the problem with love is that to love another is to love one's own idea of another, or the "lived experiences" that arise in the consciousness from the "chance cause" of another: "I must, then, name this love my love, since it would not fascinate me as my idol if, first, it did not render to me, like an unseen mirror, the image of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenological figure of self-idolatry." Marion believes intentionality is the solution to this problem, and explores the difference between the I  who intentionally sees objects and the me who is intentionally seen by a counter-consciousness, another, whether the me likes it or not.  Marion defines another by its invisibility; one can see objects through intentionality, but in the invisibility of the other, one is seen.  Marion explains this invisibility using the pupil: "Even for a gaze aiming objectively, the pupil remains a living refutation of objectivity, an irremediable denial of the object; here for the first time, in the very midst of the visible, there is nothing to see, except an invisible and untargetable void...my gaze, for the first time, sees an invisible gaze that sees it." Love, then, when freed from intentionality, is the weight of this other's invisible gaze upon one's own, the cross of one's own gaze and the other's and the "unsubstitutability" of the  other.  Love is to "render oneself there in an unconditional surrender...no other gaze must respond to the ecstasy of this particular other exposed in his gaze." Perhaps in allusion to a theological argument, Marion concludes that this type of surrender "requires faith."

Paragraph 23: The Dun Cow was said to be a savage beast roaming Dunsmore Heath, an area west of Dunchurch, near Rugby in Warwickshire, which was reputedly slain by Guy of Warwick. A large narwhal tusk is still exhibited at Warwick Castle as one of the ribs of the Dun Cow. The fable held that the cow belonged to a giant, and was kept on Mitchell's Fold (middle fold), Shropshire. Its milk was inexhaustible; but one day an old woman who had filled her pail, wanted to fill her riddle (sieve) as well. This so enraged the animal that she broke loose from the fold and wandered to Dunsmore Heath, where she was slain by Guy of Warwick.

Paragraph 24: The fourth section of Marion's work Prolegomena to Charity is entitled "The Intentionality of Love" and primarily concerns intentionality and phenomenology.  Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: "We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it draws away from us." He begins by explaining the essence of consciousness and its "lived experiences." Paradoxically, the consciousness concerns itself with objects transcendent and exterior to itself, objects irreducible to consciousness, but can only comprehend its 'interpretation' of the object; the reality of the object arises from consciousness alone.  Thus the problem with love is that to love another is to love one's own idea of another, or the "lived experiences" that arise in the consciousness from the "chance cause" of another: "I must, then, name this love my love, since it would not fascinate me as my idol if, first, it did not render to me, like an unseen mirror, the image of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenological figure of self-idolatry." Marion believes intentionality is the solution to this problem, and explores the difference between the I  who intentionally sees objects and the me who is intentionally seen by a counter-consciousness, another, whether the me likes it or not.  Marion defines another by its invisibility; one can see objects through intentionality, but in the invisibility of the other, one is seen.  Marion explains this invisibility using the pupil: "Even for a gaze aiming objectively, the pupil remains a living refutation of objectivity, an irremediable denial of the object; here for the first time, in the very midst of the visible, there is nothing to see, except an invisible and untargetable void...my gaze, for the first time, sees an invisible gaze that sees it." Love, then, when freed from intentionality, is the weight of this other's invisible gaze upon one's own, the cross of one's own gaze and the other's and the "unsubstitutability" of the  other.  Love is to "render oneself there in an unconditional surrender...no other gaze must respond to the ecstasy of this particular other exposed in his gaze." Perhaps in allusion to a theological argument, Marion concludes that this type of surrender "requires faith."

Paragraph 25: The ancient Rarh region was divided into several smaller territories  - Kankagrambhukti, Bardhamanbhukti, and Dandabhukti, as part of the Gupta Empire. Shashanka, the Gauda king, conquered Dandabhukti, the Utkala kingdom, and the Kangoda kingdom. In the first half of the seventh century A.D., Dandabhukti or Dandabhuktimandala rose into prominence when it was governed by Mahapratihara Shubhakirti, a vassal of Shashanka, King of Dagau. Shashanka gave the administration of Dandabhuktimandala and Utkala to Samanta-maharaja Somadatta, who was the subordinate of Shashanka. A few epigraphic records, including Shashanka's duo Midnapur copperplates, the Irda copperplates of Kamboja ruler of Bengal, and Rajendra Chola's Tirumulai engraving, all specify Dandabhukti as a distinct geopolitical region. The region was mentioned in the Ramcharita of Sandhyakar Nandi, and its ruler Jayasimha was described as a feudatory of Ramapala, the Pala ruler. The Kamboja dynasty is believed to have conquered the Bardhamanbhukti and Dandabhukti regions by exploiting the weakness of the Pala rulers in Bengal. Dharmapala, the ruler of the Dandabhukti region who was banished from his lands by Rajendra Chola's quelling armed force, as recorded by the Tirumulai engraving (1021-24 A.D.), is thought to have belonged to the same line as the Kamboja Gaudapatis. The Tirumalai inscription depicts the division of North Rarh and South Rarh. Dandabhukti was classified under the South Rarh. However, the topographic extent of ​​Dandabhukti is not clear. Based on the available evidence, Dandabhukti can be deduced to incorporate the southwestern part of Bengal, specifically the south and southwest areas of contemporary Midnapur District in West Bengal and parts of Balasore District in Orissa. Epigraphic records belonging to the reign of Shashanka exhibit that Dandabhukti and Utkala were two distinct geographical entities, with Dandabhukti being present-day southwest Midnapur in West Bengal. But during Gopachandra's reign, Dandabhukti appears to have encompassed the territory north of the Suvarnarekha River in Balasore district as well as the area around Dantan today in Midnapur district. The Dandabhukti Mandala was associated with the North-Toshali, and it incorporated the districts of Tamala-Khanda and Daksina-Khanda, as evident from the two copper plate grants to a Bhaumakara queen. These two terrains are identified with Tamluk and Dakinmal, respectively, and they both were mentioned as Parganas in the Mughal records for the Midnapur region. From different available sources, it turns out that the location of modern Dandabhukti was known as Danda, which is the headquarters of the Bhukti or mandala of unidentified origin. Under the reign of the Kamboja rulers of Dandabhukti Mandala, the mentioned area was included in the Bardhamanbhukti, according to the Irda Copperplate (10th Century A.D.). Later, some parts of Dandabhukti were included in the territory of Utkal kings. Danda in Oriya means path. There was an ancient path from Rarh (or possibly from Magadha) to Kalinga. The voyage of Rajendra Chola (11th century A.D.) to Dandabhukti through Orissa reveals the presence of interstate roads connecting the Bastar area of Madhya Pradesh with Orissa and Bengal. His army marched through Chitrakuta and passed through Binika, Sonepur in Bolangir district and following the road through eastern Keonjhar and Western Mayurbhanj, reached Dandabhukti. The territory may have acquired its name from the path. Chaitanyadeva is said to have traversed this path from Nabadwipdham (Nadia) to Nilaachala Puri during the sultanate period. Dandabhukti served as a connecting point between Odisha and Bengal (Radha/Rarh). The name of the contemporary locality of Dantan in the territory of Paschim Midnapur bears the legacy of Dandabhukti.

Paragraph 26: As to the novel's inspiration, Zelazny noted, “This was a spin-off from the novelette I did called ‘This Moment of the Storm.’ Actually, it wasn't the guy I was interested in, at first. I wanted somebody that was born in the twentieth century, who had made it aboard one of these generation starships where he'd been frozen and spent generations getting to this new planet which proved habitable. By the time he got there, they’d invented a faster-than-light drive, because several centuries had gone by and they’d become more sophisticated. Earth had much higher technology, and he had the means of going back fast if he wanted to, but he didn't. He wasn't sure he was happy on the world he'd reached, though, and decided to go out and try a few others, since it was easy to do. There were still time dilation effects and, through making a few sharp investments here and there, with so much time passing, he became quite wealthy. He also happened to become the oldest human in the galaxy, and because of the fancy new medicine he was in very good shape. He also just happened to have been through the initiation ritual which would make him a god in this other religion, even though he didn't believe in it wholeheartedly. But it was the concept of the big expanse of time that interested me."

Paragraph 27: The well of Zamzam was excavated by hand, and is about  deep and  in diameter. It taps groundwater from the wadi alluvium and some from the bedrock. Historically water from the well was drawn via ropes and buckets, but since 1964 the well's opening itself is in a basement room inaccessible to the public, where it can be seen behind glass panels. Two electric pumps, operating alternately, move the water 5 km southwards at a pace of between 11 to 18.5 litres per second to the King Abdullah bin Abdulaziz Zamzam Water Project in Kudai. The center opened in September 2010 CE costing 700 million Saudi Riyal to construct and being operated by the National Water Company of Saudi Arabia. In this location treatment using filters and ultraviolet light, storage, and distribution take place. Once treated the water is stored in one of two reservoirs, the first at the plant's location in Kudai can hold 10,000 cubic meters of water, the other, the King Abdulaziz Sabeel Reservoir in Medina, has a larger capacity of 16,000 cubic meters. The Kudai location is connected via pipes to drinking fountains in the Masjid al-Haram. The Medina location supplies the Prophet’s Mosque. Aside from the system of pipes unbottled water is distributed using tanker trucks which transport 150,000 litres per day at normal times and up to 400,000 litres per day during pilgrimage seasons to the Medina location. Unbottled water is available through the before-mentioned drinking fountains, a fountain meant for pilgrims wishing to fill larger containers not intended for immediate consumption, and sterilised containers placed by authorities throughout the holy sites in Mecca and Medina. These latter containers come in several variants, chilled and unchilled, as well as being either stationary or worn as a backpack by employees of the complexes with disposable plastic cups provided in any case. Small filtered water bottles are also distributed free of charge at the holy sites. The water distributed this way in the Masjid al-Haram totals ca. 700,000 litres per day outside of pilgrimage season and 2,000,000 litres per day during said season. Distribution outside the Islamic holy sites within the Kingdom of Saudi Arabia occurs with the water being bottled in 10-litre-containers which are sold directly at a warehouse at the site of the King Abdullah bin Abdulaziz Zamzam Water Project or via hypermarkets and super stores throughout the state. In 2018 the number of 10-litre-containers distributed per day was 1.5 million. In 2010 the annual limit on how much water can be extracted from the well was stated as  500,000 cubic meters (500,000,000 litres per year), though due to annual variations in rainfall patterns there exists a lot of deviation with regards to how much water can be extracted without lowering the well's water level too drastically each year.

Paragraph 28: Portrayed by Bethany Joy Lenz since the pilot, Haley Bob James Scott is introduced as Lucas Scott’s best friend. Although Lucas and Nathan Scott are half brothers and teammates on the basketball team, they do not get along at all and Nathan picks on Lucas incessantly. When Nathan asks Haley to tutor him in school because his low grades are putting him in danger of getting kicked off the basketball team and he hopes to further bother Lucas by hanging out with Lucas' best friend, she initially resists knowing that it would anger Lucas. However, Haley changes her mind and promises Nathan that if he leaves Lucas alone she will tutor him and Nathan agrees. When Lucas finds out about this, he is very angry with Haley, until Haley tells him about the deal she made with Nathan. While Haley tutors Nathan, they grow very close and eventually fall in love. Lucas is not initially supportive of the relationship, but as time goes on he forgives Haley, and Lucas and Nathan grow closer as brothers. At the end of the first season Nathan and Haley decide to get married at the age 16. Early in the second season, Haley and Nathan begin their married life and Haley starts to pursue music. She is asked to record a song with a man named Chris Keller, and afterwards he offers her the opportunity to go on tour with him. Nathan does not want her to leave so he gives her an ultimatum in which she could either choose him or the tour. Haley is angry at Nathan's ultimatum and leaves to go on the tour. During the tour, Haley and Nathan struggle with their feelings as they both love and miss each other, but are also quite angry and hurt. They almost get an annulment, but Haley decides to come back home to Nathan. He eventually forgives her and they rekindle their relationship. Feeling more in love than ever, the couple decides to renew their vows in front of all their friends and family. During their senior year, just as Nathan is offered a scholarship to play for Duke University, Haley informs him that she is pregnant. Although he is initially upset about her not informing him about the pregnancy first, Nathan comes around and the two are quite excited about the pregnancy. They end up having a son named James "Jamie" Lucas Scott. During the four-year time jump between season 4 and 5, it is revealed that Nathan was a star basketball player was on the verge of becoming a first round pick in the NBA draft. However, on the night before the draft he got into a fight that resulted in temporary paralysis and long-lasting back injuries. Nathan fell into a depression and was quite angry with his circumstances. As the season opens several months after his injuries, Nathan's depression is taking a serious toll on his family. Haley tells him that she can't stay in their marriage any longer if it continues the way it has been. This wakes Nathan up and he reengages in fatherhood, their marriage, and his life. After struggling through marriage counseling, an obsessed nanny, and Haley's depression after the death of her mother, Haley and Nathan's life and relationship settle down and they have a second child, a daughter named Lydia Bob Scott.

Paragraph 29: The Dun Cow was said to be a savage beast roaming Dunsmore Heath, an area west of Dunchurch, near Rugby in Warwickshire, which was reputedly slain by Guy of Warwick. A large narwhal tusk is still exhibited at Warwick Castle as one of the ribs of the Dun Cow. The fable held that the cow belonged to a giant, and was kept on Mitchell's Fold (middle fold), Shropshire. Its milk was inexhaustible; but one day an old woman who had filled her pail, wanted to fill her riddle (sieve) as well. This so enraged the animal that she broke loose from the fold and wandered to Dunsmore Heath, where she was slain by Guy of Warwick.

Paragraph 30: The well of Zamzam was excavated by hand, and is about  deep and  in diameter. It taps groundwater from the wadi alluvium and some from the bedrock. Historically water from the well was drawn via ropes and buckets, but since 1964 the well's opening itself is in a basement room inaccessible to the public, where it can be seen behind glass panels. Two electric pumps, operating alternately, move the water 5 km southwards at a pace of between 11 to 18.5 litres per second to the King Abdullah bin Abdulaziz Zamzam Water Project in Kudai. The center opened in September 2010 CE costing 700 million Saudi Riyal to construct and being operated by the National Water Company of Saudi Arabia. In this location treatment using filters and ultraviolet light, storage, and distribution take place. Once treated the water is stored in one of two reservoirs, the first at the plant's location in Kudai can hold 10,000 cubic meters of water, the other, the King Abdulaziz Sabeel Reservoir in Medina, has a larger capacity of 16,000 cubic meters. The Kudai location is connected via pipes to drinking fountains in the Masjid al-Haram. The Medina location supplies the Prophet’s Mosque. Aside from the system of pipes unbottled water is distributed using tanker trucks which transport 150,000 litres per day at normal times and up to 400,000 litres per day during pilgrimage seasons to the Medina location. Unbottled water is available through the before-mentioned drinking fountains, a fountain meant for pilgrims wishing to fill larger containers not intended for immediate consumption, and sterilised containers placed by authorities throughout the holy sites in Mecca and Medina. These latter containers come in several variants, chilled and unchilled, as well as being either stationary or worn as a backpack by employees of the complexes with disposable plastic cups provided in any case. Small filtered water bottles are also distributed free of charge at the holy sites. The water distributed this way in the Masjid al-Haram totals ca. 700,000 litres per day outside of pilgrimage season and 2,000,000 litres per day during said season. Distribution outside the Islamic holy sites within the Kingdom of Saudi Arabia occurs with the water being bottled in 10-litre-containers which are sold directly at a warehouse at the site of the King Abdullah bin Abdulaziz Zamzam Water Project or via hypermarkets and super stores throughout the state. In 2018 the number of 10-litre-containers distributed per day was 1.5 million. In 2010 the annual limit on how much water can be extracted from the well was stated as  500,000 cubic meters (500,000,000 litres per year), though due to annual variations in rainfall patterns there exists a lot of deviation with regards to how much water can be extracted without lowering the well's water level too drastically each year.

Paragraph 31: The Dun Cow was said to be a savage beast roaming Dunsmore Heath, an area west of Dunchurch, near Rugby in Warwickshire, which was reputedly slain by Guy of Warwick. A large narwhal tusk is still exhibited at Warwick Castle as one of the ribs of the Dun Cow. The fable held that the cow belonged to a giant, and was kept on Mitchell's Fold (middle fold), Shropshire. Its milk was inexhaustible; but one day an old woman who had filled her pail, wanted to fill her riddle (sieve) as well. This so enraged the animal that she broke loose from the fold and wandered to Dunsmore Heath, where she was slain by Guy of Warwick.

Answer: 7