The Tsminda Sameba Church is near Mt. Kazbegi (Kazbek) on the rooftop of the Caucasus. This church was built in the fourteenth century and marks the northern frontiers of Georgia. On the other side of the mountains north from here were the Muslim North Caucasus and the Persian-related Ossetians, traditional enemies of Georgia, who were later used by imperial Russia to penetrate Georgia.

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Mount Kazbek is a dormant volcano and one of the major mountains of the Caucasus range. Located on the border of Kazbegi District of Georgia, it is the third highest mountain in Georgia and the seventh highest peak in the Caucasus Mountains.

Mount Kazbek is associated in Georgian folklore with Amirani, the Georgian version of Prometheus, who was chained on the mountain in punishment for having stolen fire from the gods and having given it to mortals. The location of his imprisonment later became the site of an Orthodox hermitage located in a cave called “Betlemi” (Bethlehem) at around the 4000 meter level.

The 14th-century Holy Trinity Church above Kazbegi at 2200m has become something of a symbol of Georgia - its beauty, piety and the fierce determination to build it on such a lofty, isolated perch are all emblematic of the country and its people.

The beautifully weathered stone of the church and its separate belltower are decorated with some intriguing carvings, one on the belltower appearing to show two dinosaurs.

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The "Accursed Mountains" tower high above the Shala Valley, snow clinging to their summits even in the summer. Their jagged peaks hide one of Europe's most remote areas, where tribal culture lives on even as the modern world encroaches.

For about half the year, Shala, a protected national park, is cut off by heavy snowfall that blocks access to the two rock-strewn dirt tracks snaking through the mountains. The only way in or out is a seven-hour trek by foot to the nearest road, if the snow is not too deep.

Here a rapidly vanishing way of life lingers in the traditions of the Kanun, the code of 15th-century prince Lek Dukagjin. But fewer and fewer locals are willing to endure the harsh winter in Theth, a Catholic village of roughly whitewashed stone houses scattered along a valley where snow piles so high that even visiting a neighbor can be impossible. Less than two decades ago, about 200 families lived in Theth year-round. Now there are 10 or 15.

"Everybody leaves during the winter," says Dilda Dednoja, a lively 69-year-old who stopped spending winters in her home in Theth's Okol area about seven years ago.

"In the winter you got stuck in the snow and you really wanted to leave," she said, describing a life of privation and toil where food was stockpiled in autumn to last until spring, firewood had to be dragged into the house and villagers were isolated even from each other. "There would be 4 meters (13 feet) of snow outside the door; there was no doctor, no school."

Agetina Carku lives on the valley's slopes, in the first house on the dirt track leading from the mountains into Theth. At 76, she has been shuttering her home in the fall and moving into the northern city of Shkodra for the last two winters. But she'd still rather stay in the mountains.

"When I come here, I am reborn," she says, watching fireflies flicker in her garden on a summer night.

"I still wanted to stay, but the young generation doesn't want to work so hard. I can't stay here alone, I have to follow the family. It is a practical need, but it's also the tradition."

It is in isolated pockets such as these that Albania's traditions are strongest.

Many still live at least in part by the Kanun, a code handed down through the centuries in which "besa" -- loosely translated as word of honor or sacred promise -- is paramount. The code was adhered to by Albania's Muslim majority and Catholic and Orthodox Christian minorities.

The code covers everything from inheritances and the rights of the church to the treatment of livestock. Disobeying the Kanun could lead to harsh penalties that might include banishment or the transgressor's household being burned. A slight could lead to a blood feud that lasted for generations.

In Theth, nobody will sell land to an outsider, or even to another villager. Brides must come from outside the valley, a tradition that follows along the lines of the Kanun's rule that marriage within the same clan is forbidden.

"The Kanun is the law. Just like the state law," explains Gjovalin Lokthi, 39, a gruff "kryeplak," or elected chief of the village.

"With the Kanun you can get killed over honor," he says, sipping homemade raki in what was until recently Theth's only bar -- a wooden shack he converted from a goat shed. "But it's better to get killed, because what good is your life [if you spend] 100 years behind bars?"

Theth's "kulla," or tower, is a reminder of the devastating legacy the blood feuds can have. Now a tourist attraction, the windowless stone building was where the men of a feuding family could take refuge -- for months or even years. Easily defendable with sheer walls and slits for windows, the men survived on livestock kept on the ground floor and food brought by the family's women, who were not targeted.

Kullas are no longer used. But there are still families in northern Albania forced into isolation because of feuds, unable to walk out their front door for fear of being killed. And sometimes these days it's not just men but whole families who fear for their lives.

The Kanun has survived despite four decades of communist rule after World War II, with hardships such as mass imprisonment in labor camps and attempts to stamp out tribal practices.

"What the people went through here is pretty amazing," says Michael Galaty, associate professor of anthropology at Millsaps College in Jackson, Miss., who led a four-year anthropological and archaeological research project in the Shala Valley that also studied the effects of isolation. "You go from this isolated tribal culture to one of the harshest totalitarian dictatorships the world's ever known, and from there straight into the globalized community."

But many in Albania -- particularly in the rapidly modernizing capital, Tirana, -- now perceive the Kanun as brutal and arcane, with its dictates that blood be paid for blood and that a woman is "a sack made to endure."

The Kanun "has been repeated for centuries and is deep in the conscience of the people," says Ismet Elezi, a retired professor of criminal law at Tirana University who spent 50 years studying the code. But "the young generation is interested in rock and pop, not in the Kanun, although they apply it. . . . It's usually the older people who push youngsters to apply it, though they don't know how."

Even in an area as isolated as Theth, it's clear the outside world is creeping in. Now satellite TV dishes are visible, and a cellphone relay antenna erected recently ensures near perfect coverage in an area where the country's landline grid is still out of reach.

Increasing numbers of tourists are willing to endure the bone-crunching journey by four-wheel drive to get into the valley. The villagers have started taking paying guests into their homes, and it is not clear how much tourism they will be able to accommodate.

For now the villagers of Theth still greet visitors with raki and small cups of thick, sweet coffee. After all, under Albanian tradition and the Kanun, you cannot turn away a guest.

[An article from the LA Times.]

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The 'Pearl of the Adriatic', on the Dalmatian coast, was an important Mediterranean sea power from the 13th century onwards. Although severely damaged by an earthquake in 1667, Dubrovnik managed to preserve its beautiful Gothic, Renaissance and Baroque churches, monasteries, palaces and fountains.

Dubrovnik was founded in the first half of the 7th century by a group of refugees from Epidaurum, who established their settlement and named it Laus. The Latin name Ragusa (Rausa), was in use until the 15th century. From the time of its establishment the town was under the protection of the Byzantine Empire; after the Fourth Crusade the city came under the sovereignty of Venice (1205-1358), and by the Treaty of Zadar in 1358 it became part of the Hungarian-Croatian Kingdom, when it was effectively a republican free state that reached its peak in the 15th and 16th centuries.

Dubrovnik is a remarkably well-preserved example of a late-medieval walled city, with a regular street layout. Among the outstanding medieval, Renaissance and Baroque monuments within the magnificent fortifications and the monumental gates to the city are the Town Hall (now the Rector's Palace), dating from the 11th century; the Franciscan Monastery (completed in the 14th century, but now largely Baroque in appearance) with its imposing church; the extensive Dominican Monastery; the cathedral (rebuilt after the 1667 earthquake); the customs house (Sponza), the eclectic appearance of which reveals the fact that it is the work of several hands over many years; and a number of other Baroque churches, such as that of St Blaise (patron saint of the city).

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Southeastern Arizona has a wide variety of plants due to its climate, varied topography, variety of habitats, and its location in the biologically diverse Sonoran Desert and the higher elevation Chihuahuan Desert to the east. Although many of the plants grow in a desert habitat, plants that grow in riparian, upland, and mountain habitats are also included.

The best time to see wildflowers in southeastern Arizona is either during the spring wildflower season (March through early May) or during the summer wildflower season (late July through early September). Autumn wildflowers will begin blooming here in October as the weather cools a bit, and they continue blooming until the hard frosts of late November. Scattered wildflowers can be observed here in lower elevation desert areas almost all year-round.

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