Posts Tagged ‘ANY’

Saint Georgi of Sofia “the Newest” Bulgarian Confessor Christian saint martyred 1534 AD during reign of Turkish Sultan Selim in Medieval Serdika (Sofia)

Tuesday, June 1st, 2021

Saint-Martyr-George-of-Sofia-Georgi-Sofijski-in-traditional-wear-kalpak

Troparion, voice 4
With a soul wounded by the love of your God, the wise George the Glorious, he preached to the ungodly, Christ God, trampled with his feeth, the Turkish heresy; and when he adorned himself with the crown of martyrdom, you ascended to the heavenly multitudes: ask Christ God to preserve your homeland, this city (Sofia) and the people who always worship your deeds.

On 26-th of May the Bulgarian Orthodox Church celebrates the memory of one of the great Bulgarian Martyr saints Saint Georgi the Newest.
С~тый Геԝ̀ргїй Софїѝскїй Новѣ̀йшїй) St. Georgi (The Bulgarian equivalent name of George) is one of the 3 saints holding the name Georgi which has confessed Christianity refused to accept islam and accepted Martyrdom for Christ in period of 1396 till year 1530 and one of the 9 famous Sofia city saints. Saint Georgi of Sofia the Newest was named after the highly venerated in Bulgarian just like in whole Christian world saint George.

saint-Georgi-Sofijski-saint-great-martyr-George-and-The-Mother-of-God-iconostasis

St. Georgi was born in the city of Medieval Sofia (Sredetz), fortress of Serdika today’s Sofia in a family of Ivan and Maria – a wealthy and society recognized family of that time. He has born after a fervent and lengthly prayers of his parents who couldn’t have children for a long time and has been given a kid by the prayers of Saint Great Martyr George
It is important to say Georgi (the newest) celebrated on 26-th of May is a different saint from St. Georgi called “the new” whose memory in the Church is commemorated on 11-th of February.

saint-Georgi-Sofijski-noveishij-icon

Miracle making icon of saint Georgi Sofiyski (currently in the Church in yard of Alexandrovska Hospital Sofia)

The young Georgi quickly learned to write and read, a skills that only the most educated people usually coming from noble families could do. His favourite activity
in his free time when he was not in help of his parents was reading the Holy Scriptures.
He was grown by his parents in Christian goodness and fervency for the Christian faith.

Sveti_Georgi_Novi-Sofijski-wall-painting-icon-st-George-Sofia
Aged 25 he orphaned as his beloved father passed away to Christ. Georgi posessesed an extraordinary beauty, sharp mind and virtues, seeing the young man in his grief the local Turkish authorities tried as they usually do to attract the youngster to the islamic faith to make their way to interact with Georgi and do their business easier and most importantly have Georgi in their auhotirities congregation consisting only of people belonging to the islam as it was up to the Ottoman Turkish consistution law of the day.

To attract Georgi, turks first tried with hypocritical kindness and a care for the young to help him raise in the power of authorities of the city, not succeeding with that they have, they have forcefully wrapper the Muslim turban on his head and proclaimed him officially Muslim. Feeling offended by the ungodly deed of this enemies of Christ, immediately the saint throw the imposed turban on the ground and trampled on it.
The enraged muslim crowd seing his public offence for the prophet Muhammed handed him over to the Qadi in the court.

Neither the seductive promises of high office nor the cruel tortures could break the unshakable firmness of his Christian faith. The judge ordered that his body be cut into strips from head to toe and that the wounds received be scorched with dirty candles, which made the martyr’s body so hot that his face could not be seen. But all efforts were in vain.

The final verdict of the judge followed – Georgi to be hanged on the main barn in the city of Sofia, where there was a furnace for melting iron and copper ore. The execution command also stated that his body should remain on the gallows for three days in order to begin to decay, so that the faith of the Christians in the incorruptible relics of the saints and in the resurrection of the dead to be refuted and hence disgrace christianity. However, exhausted from his suffering mrtr. Georgi died at the hands of the executioners before they managed to hang him. To fulfill the command turks, anyhow hung him on a rope to show the sentence has been successfully carried out.

For three days the body hung on the gallows without any sign of decomposition, and on the contrary, an unusual fragrance of the holy relics of the martyr wafted through the barn. His mother sat under the gallows and grieving his beloved son hugged her son’s legs, staying next three three days to her son. The hanging took place on May 26, 1530 (according to other document sources in 1534). Thus on 26th of may the Church set a service in memoriam.

Ancient-Church-ROtonda-St-George-Sofia-Bulgaria

5-th Century Church of Rotonda St. George Centre of Sofia

The-Grave-of-Saint-Georgi-Sofiyski-Grobat-na-sv-Georgi-nai-novi

Saint Georgi Sofiyski / Saint George of Sofia the Newest grave near Rotonda Church Saint George in City Center of Sofia, Bulgari

After the expiration of the sentence, the kadi handed over the body of the martyr to be buried in a Christian way, and the burial was solemnly performed by the then Metropolitan of Sofia Jeremiah in the church “St. the great martyr George the Victorious ”. Now these relics are in obscurity. The mother of the martyr died on the 40th day of George’s death and was buried at her son’s feet.

These events took place during the reign of Sultan Suleiman I Kanuni (the Legislator) also known as Suleiman the Magnificent. This “Golden Age” for the Ottoman Empire was a time of unheard of atrocities against Christians in the territory of the empire and very difficult times for the Bulgarian people. The reign of Suleiman I and his father Selim I was a time of obscurantism and severe persecution of the Christian population, a time during which many Christian new martyrs on Balkans had the courage to defend their faith.

saint-Georgi-Sofijski-newest-icon-painting

The capture, trial and torture of St. George of Sofia The latest took place near the then Sofia. Today the place is located in the yard of the famous Alexandrovska Hospital which was a King’s hospital during the times of Kingdom of Bulgaria after liberation took place from the Turks in 1878 y.. The exact location where martyrdom occured is between street St. Georgi Sofiyski ”and“ Pencho Slaveykov ”Blvd.

There was a large stone cross with an inscription on the site, which a few years after 1944, due to the risk of being destroyed, was collected by Sofia priests and is still preserved in the altar of the church “St. Georgi Pobedonosets ”on Blvd. Partriarch Euthymius”. Until the 1940s, a liturgical procession was held from the place of death of the saint to the Rotunda on May 26.
Nowadays happily, the old Lithia tradition is being renewed and a small Lithia is conducted by Bulgarian Orthodox Christian clergy and layman.

In the garden next to the building of the Second Surgical Clinic there was a stone cross, which indicated the place and history of the martyrdom of the saint, and today a temple was built in honor of the saint.

Church-of-saint-Georgi-Sofijski-in-Alexandrovska-hospital-Sofia-Bulgaria-the-place-of-martyrdom-of-saint-Georgi-Sofijski
source: Lives of the Saints. Synodal Publishing House, Sofia, 1991, edited by Parthenius, Bishop of Lefkada and Archimandrite Dr. Athanasius (Bonchev).

Saint_Georgi-naj-novi_Sofijski

HOLY MARTYR GEORGE OF SOFIA THE NEWEST, PRAY GOD FOR US!

How to Install and Play old Arcade Multiple Arcade Machine Emulator Games on Linux in 2021 with xmame and GXMame GUI Frontend

Friday, May 14th, 2021

mame-multiple-arcade-machine-emulator
I've earlier blogged on how to install and play old arcade games with xmame compiled from source on the now old Debian 7 Linux under the article Install xmame from source on Debian Linux 7.0 (Wheezy) to play for better MAME (Arcade Games Emulation)
as well article on using the newer version of MAME emulator instead of xmame under the article Playing Arcade old school games on Debian Linux as well as how to make the MAME emulator work with a joystick see my previous How to configure Joystick ( Gamepad ) on Debian, Ubuntu, Mint GNU / Linux easily.

Since I have preinstalled my notebook with fresh Debian 10 Buster, for a long time I did not have the time as well as desire to play my favourite games of the youth to name a few this is Xain'd Sleena / Cadillacs and Dinosaurs (1993) / the Punisher (1993) / Captain Commando (1991) / Super Mario / Contra / Final Fight etc. and rest of the the SEGA Mega Drive / GameBoy / Nintendo / Terminator game (fake clone of nintendo) and other killing Arcade Classics of the late 90s and early year 2000, which we played on a public houses on a game cabinets with a joysticks. 
Hence I tried to reproduce some of my articles just as of 2021 to see whether still we can get a nice playable MAME emulator on Linux with a Graphical GUI for Mate or GNOME. And it seems using a straight mame out of Debian standard repositories did not work with some of the more sophisticated ROM .zip files from the nices such as Punisher or XSLEENA.zip, this is how this article got born in an attempt to give a way for such old school game freaks as me to be able to play there favorite games of the youth.

Below is the few steps adapted mostly from above articles with some head banging and loosing multiple hours wondering until I finally got a working XMAME ROM emulator with the simple but working GXMAME graphical frontend for M.A.M.E..

To compile xmame with joystick support be it analog or whatever joystick you have to use a Makefile like below

https://www.pc-freak.net/files/xmame-0.103-Makefile-for-joystick

Copy it on your PC and remove it to Makefile in the xmame-0.103 source dir:

# cd /usr/local/src/xmame-0.103


I have to install all the necessery package dependencies development header files, some of which are mentioned in the beginning of post articles and some of which I had to install manually, such as the preset Debian meta-package build-essentials Things to install on newly installed GNU / Linux (My favourite must have Linux text and GUI programs missing in fresh Linux installs), just to mention a few I remember had to install based on some compilation errors:

# apt-get install build-essential
# apt-get install –yes zlib1g-dev

# apt-get install –yes libexpat1-dev
# apt-get install –yes libghc-x11-dev
# apt-get install –yes x11proto-video-dev
# apt-get install –yes libxv-dev
# apt-get install libxext6
# apt-get install libxext6-dev
# apt-get install libxext-dev
# apt-get install libjpeg62-turbo-dev
# apt-get install libxinerama-dev
# apt-get install libgtk-3-dev
# apt-get install syslog-ng-dev
# apt-get install libgtk2.0-dev


If I'm missing some package necessery here you will have to find it yourself based on the *.h file produced as error during compile you should look it up with a cmd like:

# apt-file search glib2.h


And install it further.

You will need to edit Makefile or take and straight use or if necessery adapt an already prepared Makefile for my purpose:
 

# wget https://www.pc-freak.net/files/xmame-0.103-Makefile-for-joystick;
# mv https://www.pc-freak.net/files/xmame-0.103-Makefile-for-joystick Makefile
# make && make install


Some .zip roms does not properly work with the newer mame you need to instead use xmame ..

Below is the version I use on Debian 10 as of May 2021 year.

hipo@jeremiah:/usr/local/src$ xmame –version
GLINFO: loaded OpenGL library libGL.so!
GLINFO: loaded GLU    library libGLU.so!
xmame (x11) version 0.103 (May 13 2021)


To make the joystick work in xmame you will need to have a preset of modules loaded on the Linux for my old Genius joystick this is what works.

hipo@jeremiah:~/Games$ cat /etc/modules
# /etc/modules: kernel modules to load at boot time.
#
# This file contains the names of kernel modules that should be loaded
# at boot time, one per line. Lines beginning with "#" are ignored.
snd-seq
3c59x
snd-emu10k1
snd-pcm-oss
snd-mixer-oss
snd-seq-oss
joydev
ns558
sidewinder
gameport
analog
adi
pcigame
iforce
evdev
usbhid


Fill in your joystick module there and make sure you manually load each one of the modules with modprobe command.
Next calibrate the joystick with some tool like jktest-gtk

jktest-gtk-linux-screenshot
If you need a good frontend for MATE / GNOME for xmame try gxmame. It is a real pain in the ass to configure, note that the only working version of xmame with good configuration as well as gxmame with a game list that is prebuild.
If you need xmame-0.103.tar.bz2 exact xmame version I'm using thethe archive is on:

https://www.pc-freak.net/files/xmame-0.103.tar.bz2
An old bundle of both gxmame and xmamerc configs is here

https://www.pc-freak.net/files/xmame.tar.gz

https://www.pc-freak.net/files/xmame-config-for-joystick-hipo.tar.gz
For example my old working version of xmame ~/.xmame is here https://www.pc-freak.net/files/xmame-config-for-joystick-hipo.tar.gz

Configuration of gxmame (even though it has has a GUI for configuring is below:

https://www.pc-freak.net/files/gxmame.tar.gz

xmamerc sample working file is here

https://www.pc-freak.net/files/xmamerc

My newest current version as of Debian 10 Squeeze of xmame and gxmame is below:

https://www.pc-freak.net/files/gxmame-config-newest_may_2021.tar.gz

https://www.pc-freak.net/files/xmame-config-newest_may_2021.tar.gz

Note that my rom files and stuff is located and configured in neewst configs to be under /home/hipo/Games/roms/ if your location is others grep it in .xmame/* and .gxmame/* files and set the correct PATH locations.

A VERY IMPORTANT NOTE is not to use the stable version of GXMAME even though it worked in 2003 fine as the project is abandoned and unsupported as of 2021 the latest downloadable stable gxmame file on Sourceforge gxmame-0.34b website is not working correctly (even though it compiles fine).
You have to compile and use instead the newer version gxmame-0.35beta1.

If you want to use gxmame with a joystick you need to compile it with the respective option:
 

root@jeremiah:/usr/local/src/gxmame-0.35beta1# ./configure –enable-joystick

 

gxmame 0.35beta1

Print debugging messages…… : no
Joystick support………….. : yes

GXMame will be installed in /usr/local/bin.
Warning: You have an old copy of gxmame at /usr/local/bin/gxmame.

 

configure complete, now type 'make'

To install compiled binaries do the usual:
 

# make && make install

gxmame binary should be installed under /usr/local/bin/gxmame once launched you should get the shiny gxmame GUI.

gxmame-screenshot-debian-10-gnu-linux-mate-desktop

Perhaps there was other stuff I've done in the process I forgot to document here, so if you try to follow my guide and something does not work please tell me what I'm missing and you can't handle it either contact me.

The guide is for Debian Linux but should work on other .Deb based Linux distros such as Ubuntu / Linux Mint etc.

To enjoy my 4GB present of ROM files containing many of best well known M.A.M.E. ARCADE GAMES check archive here. Note that this collection was downloaded on the Internet and I do not hold any responsibility of the archive. If it contains files with any copyright infringment this is to be on your own.
 

Lazarus Sunday – The Resurrection from the Death of Lazarus in the fourth day as a proof for the Mass Coming Resurrection

Monday, April 26th, 2021

Saint_Lazarus_-resurrected-in-4th-day-Miracle_Icon_Sinai_12th_century

Ancient Miracle Making Icon of Lazarus Resurrected in the 4th day after being in the grave by Christ –  O death, where is thy sting? O grave, where is thy victory?

Lazarus Sunday is one the a moveable feast in the Eastern Orthodox Church and Church set it to always be on the 6th Saturday of the Great Lent.
I decided to write few lines about Saint Lazarus because he is one of my favourite saints and because I hope anyone could benefit spiritually by this.

Saint_Lazarus-icon-XVI-century-the-righteous-Lazarus-Larnake-Cyprus

The name Lazarus stems from the Latinised form of the Aramic: אלעזר, Elʿāzār, cf. Heb. Eleazar —"God helped")

The raising of Lazarus at Bethany – today the West Bank town of Al-Eizariya, which translates to "the place of Lazarus" – is the climactic narrative: exemplifying the power of Jesus "over the last and most irresistible enemy of humanity: death. For this reason, it is given a prominent place in the gospel. The feast of Resurrection of Lazarus is a great feast of importance for both us the Eastern Orthodox Christistians as well as Roman Catholics.

Back in the days when I first read about Lazarus while reading the bible for a first time I've been completely wonderstruck, reading that a man who was in the grave for 4 days could come back to life. Perhaps the resurrection of Lazarus story described was a major building block which give me  enormous joy and same time fear and hope on God's mercy towards man. Of course reading about the Resurrection that is expecting each and every of us was mostly scareful especially when I remembered all my bad innumerous sins and transgressions but same time it filled me with joy that after all the life we live now is not meaningless, but after death bed another never ending life in a never dying new resurrected bodies is awaiting each human some of is to be living in never ending joy in the new body and some to be living in a new body holding the dark landmarks of their unrepented sins for eternity (the hell) about which we are constantly warned  …

The Bible story of Lazarus brings me back in the days, whenI personally have experienced "a spiritual" resurrection when 15 years ago God by his great mercy has given me the gift of faith not because I have done something but because I was in suffer and obviously he had pity on my pain and answered my call for help. Have to say It was not me that have done something special besides a whole hearted prayers to Jesus Christ to show me if he really exists and imy promise that I will serve him if he is really God and not a history fiction. The following uneartly Joy and Peace I have received as a Gift from God while being in that desperated state I would not forget my whole life. In that very moments back in the distant 2006 I still remember I was amazed on the difference of being with God feeling his presence in your soul and the emptiness of feeling alone in a cold and dark universe that doesn't care. The moment I received the grace of God not because of me but because of his great mercy was a moment of immerse joy that was consuming all the earthly suffering and cares. The "feeling" if it at all can be named a feeling was exactly like you have been death in spirit all your life or at least a big part of your life and suddenly you come to live and have breath.

It took me a harsh battle to find out where is Christ's Church and if really there is a Church as described in the Holy Bible (Jesus Christ promised a Church) and I was not aware where this Christ Church is even though I have been blessed to have live in a Eastern Orthodox country.  During 2006 – 2007 I have to read many many books and have the chance to meet many people in Varna's Spiritual Educational Center Saint Archangel Michail and the key person Borislav Avramov who played and continues to play a main role for the existence of the center. I've the chance to meet many other good people who already have been Christians for many days and lived in the Church,as well as many other dedicated Christians who were orthodox but did not fully lived according to Church teaching. A key role in my development as a realized Christian played the monks from Pomorie Monastery Saint Great Martyr George who I have the chance by God's providence to visit many times. They have corrected many of my erronical understanding of Christianity which has been there due to my only source for Christian living examples was books and Internet. My knowledge and understanding on Christianity, Mysterious and Truths revealed by Christ hence was chaotical mixed up (as i had red too many books without any systematics, including many non-canonical books like the The Ethiopian Book of Enoch and many non-canonical books and ancient writtings which included a lot misfacts and heretisms.  This all has led me to choose to become an Eastern Orthodox Christian being convinced by the historical facts about the Church which are still being lived to this very date in the Mystery life of the One Holy Eastern Orthodox Church.

Sarcophagus-of-Jonah-Lazarus_resurrection-engraved-3rd-4th-century

The Resurrection of Lazarus is described in the Holy Bible's Gospel of John Book
 

Chapter 11

Resurrection-of-the-Righteous-Lazarus-Christ-in-the-home-of-Simon-the-Lepper-fresco-of-homilies-of-saint-Gregory_Nizianzin

1. Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.

When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

Now Jesus loved Martha, and her sister, and Lazarus.

When he had heard therefore that he was sick, he abode two days still in the same place where he was.

Then after that saith he to his disciples, Let us go into Judaea again.

His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

10 But if a man walk in the night, he stumbleth, because there is no light in him.

11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

12 Then said his disciples, Lord, if he sleep, he shall do well.

13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.

14 Then said Jesus unto them plainly, Lazarus is dead.

15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

17 Then when Jesus came, he found that he had lain in the grave four days already.

18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:

19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

23 Jesus saith unto her, Thy brother shall rise again.

24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

26 And whosoever liveth and believeth in me shall never die. Believest thou this?

27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

29 As soon as she heard that, she arose quickly, and came unto him.

30 Now Jesus was not yet come into the town, but was in that place where Martha met him.

31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled.

34 And said, Where have ye laid him? They said unto him, Lord, come and see.

35 Jesus wept.

36 Then said the Jews, Behold how he loved him!

37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.

43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.

46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.

47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.

48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

53 Then from that day forth they took counsel together for to put him to death.

54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

55 And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?

57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.

Lazarus-Resurrection-place-tomb-in-Bethany-Israel-Lazarus-resurrected-in-4th-day-by-Christ

Saint Lazarus original Burial Place in Tomb Bethany Israel (The Tomb of Saint Lazarus in Bethany and the House of Martha and Mary is a famous pilgrimage location for Christians even day)
 

The_Resurrection-of-the-Righteous-Lazarus-Christ-in-the-home-of-Simon-the-Lepper-fresco-of-homilies-of-saint-Gregory_Nizianzin

The Resurrection of the Righteous Lazarus by Christ in the home of Simon the Lepper. 
Fresco of homilies of saint Gregory The Theologian of Nazianzus (Nizianzin)

Chapter 12 
1. Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.

There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.

Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

Resurrection_of_Lazarus_Ravenna_Sant_Apollinare_Nuovo_2016

Sixth Century icon of Resurrection of Lazarus Sant Apollina Nuovo Ravenna

By raising Lazarus from the Death in such a manner in a public before the crowd of hundreds or hundred of thousands of people's eyes. Jesus clearly show he is the Master of Death and Life and the Only Begotten son.
Which was the ultimate proof for the Jews that Christ is the true expected Messiah described in old testament prophetic books. 
According to Jewish tradition the death bodies were lade in stone engraved tombs to preserve the bodies, as Jews (The Pharisees) the larger part of Jews has hold the believe for the Ultimate resurrection of the Death where they will be resurrected to live an ever lasting life with God the creator of all things. To preserve the body and keep it in a good shape s special oilment ritual has been conducted by every jew, more pompose for the rich and very simple for the poor pretty much like the funerals we organize today. Except that we Christians lay the death body in the ground and not in a tomb but in same way we believe in the Mass coming resurrection of the death (even though most of us has forgotten that).

Even today as we are in the situation of coronavirus (COVID-19) pandemicsm, still jews continue the tradition to have multile attended funerals this year 2021 in February there was a big scandal in the news about all famous Jewish ultra orthodox Rabbi Rabbi Meshulam Dovid Soloveitchik whose funeral was attended by estimated 10000.

So it is no strange if Lazarus funeral has been attended by many thousands as well especially if we consider the fact that at the time of Resurrection of Lazarus Jesus was so famous that everywhere he goes he was followed by large crowds of people waiting for a healing a word a blessing to see the Messiah.

Earliest_known_Image-of-the-Resurrection-of-Lazarus_catacomb_of_Giordani

The apostolic nature of Lazarus' appointment was given by the Church tradition, which says the bishop's omophorion was presented to Lazarus by the Virgin Mary, who had woven it herself. Such apostolic connections were central to the claims to autocephaly made by the bishops of Kition – subject to the patriarch of Jerusalem – during the period 325 – 431. The church of Kition was declared self-governing in 431 AD at the Third Ecumenical Council.

According to tradition, Lazarus never smiled during the thirty years after his resurrection, worried by the sight of unredeemed souls he had seen during his four-day stay in Hell. The only exception was, when he saw someone stealing a pot, he smilingly said: "the clay steals the clay."

In 890, a tomb was found in Larnaca bearing the inscription "Lazarus the friend of Christ". Emperor Leo VI of Byzantium had Lazarus' remains transferred to Constantinople in 898. The transfer was apostrophized by Arethas, bishop of Caesarea, and is commemorated by the Eastern Orthodox Church each year on October 17.

Lazarus_Tomb_in_St_Lazarus_Church_in_Larnaca,_Cyprus

In recompense to Larnaca, Emperor Leo had the Church of St. Lazarus, which still exists today, erected over Lazarus' tomb. The marble sarcophagus can be seen inside the church under the Holy of Holies.

After the sacking of Constantinople by the Franks during the Fourth Crusade in 1204, the Crusaders carried the saint's relics to Marseille, France as part of the booty of war. From there, "later on, they disappeared and up to the present day they have not been traced."

In the 16th century, a Russian monk from the Monastery of Pskov visited St. Lazarus's tomb in Larnaca and took with him a small piece of the relics. Perhaps that piece led to the erection of the St. Lazarus chapel at the Pskov Monastery (Spaso-Eleazar Monastery, Pskov),where it is kept today.

On November 23, 1972, human remains in a marble sarcophagus were discovered under the altar, during renovation works in the church of Church of St. Lazarus at Larnaka, and were identified as part of the saint's relics.

In June 2012 the Church of Cyprus gave a part of the holy relics of St. Lazarus to a delegation of the Russian Orthodox Church, led by Patriarch Kirill of Moscow and All Russia, after a four-day visit to Cyprus. The relics were brought to Moscow and were given to Archbishop Arseniy of Istra, who took them to the Zachatievsky monastery (Conception Convent), where they were put up for veneration.

Let by the Holy Prayers of Saint Lazarus God have mercy on the world and us the sinners and grant us salvation and grace to live out trough this temporary life!

The Great Canon of of Saint Andrew of Crete important repentance landmark in the Great Lent Church time

Monday, April 19th, 2021


Saint-Andrew-of-Cretes-orthodox-christian-icon

The Great Canon and Great example of Repentance

Every year the Great Lent, in the Orhodox Church an important part of the Fasting time and Church faithful meeting for the Services is the reading of the so called "Great Canon" .
Canon of Repentance  was composed in the distant seventh century by a notable saint in the Church saint Andrew of Crete (Greek: Ἀνδρέας Κρήτης, c. 650 – July 4, 712 or 726 or 740), also known as Andrew of Jerusalem.
He was an 8th-century bishop, theologian, homilist, and hymnographer. He is highly venerated in our One Holy Eastern Orthodox and considered in saint in the Catholic Church as well.

Saint-Andrew-of-Crete-wall-painted-icon

His life's most important work The Great Canon prayed in singing form during every Great Lent period in the Church since then and is example for Christians for how a repentance's set stone should be set and which are the main positive and negative personages we know from the holy bible scriptures.  The Great Canon is known well and sung often by dedicated Christians even in their home in or outside of the great lent period.
The canon expresses the overall understanding of the Church through times for good and bad examples of how a man should live, if he wants to have a good life in Christ and what he should abstain and not do if he wants to accept in deed and "utilize" so to say the Salvation given by Christ on the Cross.

The Great Canon was composed by saint Adnrew in the Seventh Century ! And preserved its preserved its form and content up to this very day. 
It is  lenghtly one as it is a Church services that lasts sometimes from 1 hour 50 minutes hour or even up to 2 hours 50 hours if performed with a  Bishop or a Metropolitan. The Saint Andrews Canon is red every day in the First week during first of Great Lent divided by IV parts on Monday, Tuesday, Wednesday, Thursday.

Great Canon Content

Saint_Andrew_of_Crete-book-cover

Great Canon text consists of four parts, each divided into nine odes like any other regular church canon.
There are slight differences between the odes of the two compositions. In the Great Canon, there is a greater number of troparia (songs sung in honour of a Biblical major event, a saint veneration song or other song with content to glorify the miracles of Christ).
A common remembering part of the Canon heard is the begging "Have mercy on me, O God, have mercy on me,
At the refrain "Have mercy on me, O God, have mercy on me," a full prostration (a bow to the ground). is performed Also, some of the odes have additional refrains and troparia to the author of the canon, St. Andrew of Crete, and Saint Mary of Egypt who spend 47 years hermit life in the desert and is one of the greatest models of repentance in Christian history.

A basic distinguishing feature of the Great Canon is its extremely broad use of images and subjects taken both from the Old and New Testaments. As the Canon progresses, the congregation encounters many biblical examples of sin and repentance. The Bible (and therefore, the Canon) speaks of some individuals in history in a positive light, and about others in a negative one—the penitents are expected to emulate the positive examples of sanctity and repentance, and to learn from and avoid the negative examples of sin, fallen nature and pride. However, one of the most notable aspects of the Canon is that it attempts to potray the Biblical images in a very personal way to every penitent: the Canon is written in such form that the faithful identify themselves with many people and events found in the Bible.
Great-Canon-of-Saint-Andrew-Crete-manuscript-XII-century-Moscow

The earliest manuscript we know of attesting to the Great Canon (with a slightly different order of troparia and a shorter composition) is the Studite Triodion of the middle of the second half of the ninth century, stored in the library of the Academy of Sciences in St. Petersburg.
This manuscript has the Canon in hits original place in the services of Great Lent – at Matins of Thursday in the fifth week (when the life of St. Mary of Egypt is read). 
Only later does it also appear at Compline of the first four days of the first week.

The Canon is a soul-piercing, heartfelt lament of the righteous for his sins. The very beginning: “Where shall I begin to weep for the action of my wretched life? What first-fruit shall I offer, O Christ, in this my lamentation? (Ode 1)—attunes the soul for mourning and repentance, for the “wounding of the heart.”

The author of the Canon laments not only for himself, but for all mankind that has sinned. He recalls every transgression, every fall, from Adam to the New Testament. The majority of the Canon—eight odes—consists of Old Testament examples. St. Andrew doesn’t just recall the sins of the forefathers, but he experiences them as his own: “I have rivaled in transgression Adam the first-formed man, and I have found myself stripped naked of God” (Ode 1).

The transgressions of the forefathers become prototypes of the passions that torment a man: “Instead of the visible Eve, I have the Eve of the mind: the passionate thought in my flesh” (Ode 1). Or another example: “To whom shall I liken thee, O soul of many sins? Alas! To Cain and to Lamech. For thou hast stoned thy body to death with thine evil deeds, and killed thy mind with thy disordered longings (Ode 2: “See now, see”). Here St. Andrew follows St. Maximus the Confessor, for whom Cain is “the acquisition, the law of the flesh,” rising up against Abel, that is, the mind, according to the symbolic interpretation, and killing him. This is what St. Maximus writes: “Had Abel kept guard over himself and had he not gone out with Cain into the field, that is, into the plain of natural contemplation, before attaining dispassion, then Cain, who is and is called the law of the flesh would not have risen up and killed him” (Ad Thalassium 49).

If in the Canon St. Andrew recalls examples of Old Testament and New Testament righteousness, then it is first of all in order to reproach his soul for sloth and for sinfulness and to call it to imitation, for example: “O miserable and wicked soul, imitate the righteous and pure mind of Joseph; and do not live in wantonness, sinfully indulging thy disordered desires” (Ode 5).

The Canon is a broad historical panorama outlining the history of human sin and human righteousness, of the rejection and acceptance of God. The contents of the Canon are deeply Christ-centered, with heartfelt appeals to Christ in every ode, for example: “May the Blood from Thy side be to me a cleansing fount, and may the water that flows with it be a drink of forgiveness. May I be purified by both, O Word, anointed and refreshed, having as chrism and drink Thy words of life” (Ode 4). The only way of purification for St. Andrew is in Christ, through sobriety, feat (podvig), and all time giving and living all for God.

saint-Andrew-of-Cretes-icon

The Great Canon of St. Andrew is, undoubtedly, based on a robust Patristic foundation, with quotes from St. Meletius of Sardis, St. Ephraim of Syria, St. Gregory the Theologian, St. Gregory of Nyssa, and St. Maximus the Confessor. And the merit of St. Andrew of Crete is that he was able to synthesize their experience and imprint it into the Canon.

What is given to us in the Canon of Repentance of St. Andrew of Crete is the Biblical, ecclesiastical, truly universal experience of repentance, of the stinging of the heart, of the excruciating removal of the old, dead man and the putting on of the New Adam, in Christ Jesus, our Lord, to Whom glory is unto the ages of ages.

Fix “init: Id “ad” respawning too fast: disabled for 5 minutes” – Reload /etc/inittab changes in memory apply without rebooting Linux server

Thursday, April 15th, 2021

inittab-logo-reload-inittab-without-reboot

During my daily sysadmin tasks I've been contacted by a colleague, reporting issues with missing logs in rsyslog on a very old Redhat Server release 5.11.
Exact version is:

root@linux-server:~# cat /etc/redhat-release
Red Hat Enterprise Linux Server release 5.11 (Tikanga)

After checking the logs, I have confirmed his finding that in reality since about more than a year logs were not produced and al I could find multiple messages in /var/log/messages reading like:

init: Id "ad" respawning too fast: disabled for 5 minutes
init: Id "ad" respawning too fast: disabled for 5 minutes
init: Id "ad" respawning too fast: disabled for 5 minutes
init: Id "ad" respawning too fast: disabled for 5 minutes
init: Id "ad" respawning too fast: disabled for 5 minutes
init: Id "ad" respawning too fast: disabled for 5 minutes

I've checked the status of rsyslog which seemed to be fine

root@linux-server:~# /etc/init.d/rsyslog status
rsyslogd (pid  13709) is running…

The redhat version on the system was

root@linux-server:~# rpm -qa |grep -i rsyslog
rsyslog-3.22.1-7.el5

 

root@linux-server:~# tail -n 16 /var/log/messages
Apr 15 17:21:25 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 17:26:26 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 17:31:27 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 17:36:28 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 17:41:29 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 17:46:30 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 17:51:31 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 17:56:32 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 18:01:33 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 18:06:34 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 18:11:35 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 18:16:38 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 18:21:39 linux-server init: Id "ad" respawning too fast: disabled for 5 minutes

 

root@linux-server:~# /etc/init.d/rsyslog status
rsyslogd (pid  13709) is running…

Since the system is so old and I've seen this message and experienced this "respawning too fast: disabled for 5 minutes" myself in the past on some old Redhat 6.0 before RHEL was born as well as on Slackware Linux. The /etc/inittab which is nowadays obsoleted in newer Linux distributions was used to keep respawing a processes which have the chance to die out for some reason. 

For those unfamiliar with inittab there is a short extract from man inittab to get idea what it is.

 

NAME
       inittab  –  format of the inittab file used by the sysv-compatible init
       process

DESCRIPTION
       The inittab file describes which processes are started  at  bootup  and
       during  normal  operation  (e.g. /etc/init.d/boot, /etc/init.d/rc, get-
       tys…).  Init(8) distinguishes multiple runlevels, each of  which  can
       have  its  own  set of processes that are started.  Valid runlevels are
       0-6 plus A, B, and C for ondemand entries.  An  entry  in  the  inittab
       file has the following format:

              id:runlevels:action:process
 

So for example the use of /etc/inittab was very handy to configure a separate TTY12 (physical console) in the text environment of Linux to log all your messages. Another good use if you had a bash / perl / python script that you wanted to respawn (resurrect itself if it does out) on OS level without adding additional software like Dan Bernstein's all famous daemontools inittab was the right thing to use. It is a pity nowadays inittab is obsoleted in modern Linux OSes but the most likely reason to remove it is if you put some broken script that overeats CPU or memory if it runs multiple times you can easily get into a hung system.

Thus the logical thing to do is to check /etc/inittab content for any strange issues with less /etc/inittab and near the end of file found the problematic process which was triggering a never ending error messages to rsyslog and the module to protect from such messages in rsyslog by values $SystemLogRateLimitInterval and $SystemLogRateLimitBurst

# configure rsyslog rate limiting
# Rate-limiting
$SystemLogRateLimitInterval 5
$SystemLogRateLimitBurst 50000

The problem causing respawning too fast: disabled for 5 minutes

Was an old version of TivSM IBM Tivoli Service Manager /opt/tivoli/tsm/client/ba/bin/dsmc, set in the past in /etc/inittab it seems some colleague after updating to a more recent version has either changed the location of dsmc binary either the architecture of old tsm itself required a record in /etc/inittab in case if for some reasons or bugs the dsmc during backup creation was dying.

root@linux-server:~# tail -8 /etc/inittab
6:2345:respawn:/sbin/mingetty tty6

# Run xdm in runlevel 5
x:5:respawn:/etc/X11/prefdm -nodaemon

#ad:2345:respawn:/opt/tivoli/tsm/client/ba/bin/dsmc sched >/dev/null 2>&1

root@linux-server:~# rpm -qa |grep -i tivsm
TIVsm-API-5.3.4-0
TIVsm-stagent-5.3.4-0
TIVsm-BA-5.3.4-0
TIVsm-API64-5.3.4-0


The logical thing to do was to check whether this binary exist at all here is the result:

root@linux-server:~$ ls -al /opt/tivoli/tsm/client/ba/bin/dsmc
ls: /opt/tivoli/tsm/client/ba/bin/dsmc: No such file or directory

Obviously someone decided to comment out the inittab support for /opt/tivoli/tsm/client/ba/bin/dsmc as the binary was not present and the dsmc backup was executed via a separate one time cron job or the service itself was configured to run continue, but forgot to reread its configuration so in the kernel memory inittab was still having the instruction to loop over the dsmc binary, since the Linux machine was not rebooted ages (1472 days) or 4.8 years time.

root@linux-server:~#  uname -a; echo; uptime
Linux linux-server2.6.18-419.el5 #1 SMP Wed Feb 22 22:40:57 EST 2017 x86_64 x86_64 x86_64 GNU/Linux

 19:04:34 up 1472 days,  5:20,  1 user,  load average: 0.12, 0.07, 0.06


So what really happens is <b>inittab</b> is trying to kind of re-run all the time dsmc process in a similar way like it would in a bash never ending loop;


while [ 1 ]; do 
/opt/tivoli/tsm/client/ba/bin/dsmc sched
done

Since the $PATH location to the binary returns 'No such file or directory' message this message floods up the rsyslog every second which triggers the LimitBurst protection of rsyslog causing rsyslog to disable completely logging for 5 minutes. The next 5 minutes when the time expires for blocking out logging due to reached limit burst.
dsmc binary sends again few ten thousand of messages for few seconds which are already waiting in a queue of rsyslog and the LimitBurst anti DDoS protection activates again. The reason for the LimitBurst is simply because if it logging is not disabled quickly the repeating message is going to fill the hard drive of the system and noone will be able to login. So rsyslog activated the good protection.

It seems noone from support colleagues, never ever noticed this init: Id "ad" respawning too fast: disabled for 5 minutes in /var/log/messages. So since the syslog was continuesly blocked by overflow of non-sense messages, systems  normal logging was interruped and respectively prevented any other meaningful error messages and warnings from the system to get properly logged  and perhaps flooed the remote rsyslog logging servers @logging-servers:514 in /etc/rsyslog.conf


Fix to respawning too fast: disabled for 5 minutes

Very simply make /etc/inittab get reloaded in memory with:

root@linux-server:~# /sbin/init q

or with the linked telnet, which was so much used by us sys admins in the past

root@linux-server:~# /sbin/telinit q

To make the rsyslog suspension disabled of course we need to restart it again.

root@linux-server:~# /etc/init.d/rsyslog restart

root@linux-server:~# /etc/init.d/rsyslog status
rsyslogd (pid  13710) is running…

And Voila logs from services are being delivered normally via configured stuff in /etc/rsyslog.conf, to make sure this is so:

root@linux-server:~# tail -8 /var/log/messages
Apr 15 14:36:29 linux-serverinit: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 14:41:37 linux-serverinit: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 14:51:22 linux-serverinit: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 14:56:30 linux-serverinit: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 15:01:38 linux-serverinit: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 15:06:45 linux-serverinit: Id "ad" respawning too fast: disabled for 5 minutes
Apr 15 18:21:49 linux-server init: Re-reading inittab
Apr 15 18:21:54 linux-server kernel: imklog 3.22.1, log source = /proc/kmsg started.
Apr 15 18:21:54 linux-server rsyslogd: [origin software=”rsyslogd” swVersion=”3.22.1″ x-pid=”13709″ x-info=”http://www.rsyslog.com”] (re)start
Apr 15 18:41:54 linux-server rsyslogd: — MARK —
Apr 15 19:01:54 linux-server rsyslogd: — MARK —
Apr 15 19:21:54 linux-server rsyslogd: — MARK —
Apr 15 19:41:54 linux-server rsyslogd: — MARK —
Apr 15 20:01:54 linux-server rsyslogd: — MARK —

How to redirect / forward all postfix emails to one external email address?

Thursday, October 29th, 2020

Postfix_mailserver-logo-howto-forward-email-with-regular-expression-or-maildrop

Lets say you're  a sysadmin doing email migration of a Clustered SMTP and due to that you want to capture for a while all incoming email traffic and redirect it (forward it) towards another single mailbox, where you can review the mail traffic that is flowing for a few hours and analyze it more deeper. This aproach is useful if you have a small or middle sized mail servers and won't be so useful on a mail server that handels few  hundreds of mails hourly. In below article I'll show you how.

How to redirect all postfix mail for a specific domain to single external email address?

There are different ways but if you don't want to just intercept the traffic and a create a copy of email traffic using the always_bcc integrated postfix option (as pointed in my previous article postfix copy every email to a central mailbox).  You can do a copy of email flow via some custom written dispatcher script set to be run by the MTA on each mail arriva, or use maildrop filtering functionality below is very simple example with maildrop in case if you want to filter out and deliver to external email address only email targetted to specific domain.

If you use maildrop as local delivery agent to copy email targetted to specifidc domain to another defined email use rule like:

if ( /^From:.*domain\.com/:h ) {
  cc "!someothermail@domain2.com"
}


To use maildrop to just forward email incoming from a specific sender towards local existing email address on the postfix to an external email address  use something like:

if ( /^From: .*linus@mail.example.com.*/ )
{
        dotlock "forward.lock" {
          log "Forward mail"
          to "|/usr/sbin/sendmail linuxbox@collector.example.com"
        }
}

Then to make the filter active assuming the user has a physical unix mailbox, paste above to local user's  $HOME/.mailfilter.

What to do if your mail delivered via your Email-Server.com are sent from a monitoring and alarming scripts that are sending towards many mailboxes that no longer exist after the migration?

To achive capturing all normal attempted to be sent traffic via the mail server, we can forward all served mails towards a single external mail address you can use the nice capability of postfix to understand PCRE perl compatible regular expressions. Regular expressions in postfix of course has its specific I recommend you take a look to the postfix regexp table documentation here, as well as check the Postfix Regex / Tester / Debugger online tool – useful to validate a regexp you want to implement.

How to use postfix regular expression to do a redirect of all sent emails via your postfix mail relayhost towards external mail servers?

 

In main.cf /etc/postfix/main.cf include this line near bottom or as a last line:

virtual_maps = hash:/etc/postfix/virtual, regexp:/etc/postfix/virtual-regexp

One defines the virtual file which can be used to define any of your virtual domains you want to simulate as present on the local postfix, the regexp: does load the file which is read by postfix where you can type the regular expression applied to every incoming email via SMTP port 25 or encrypted MTA ports 385 / 995 etc.

So how to redirect all postfix mail to one external email address for later analysis?

Create file /etc/postfix/virtual-regexp

/.+@.+/ external-forward-email@gmail.com

Next build the mapfile (this will generate /etc/postfix/virtual-regexp.db )
 

# postmap /etc/postfix/virtual-regexp

This also requires a virtual.db to exist. If it doesn't create an empty file called virtual and run again postmap postfix .db generator

# touch /etc/postfix/virtual && postmap /etc/postfix/virtual


Note in /etc/postfix/virtual you can add your postfix mail domains for which you want the MTA to accept mail as a local mail.

In case you need to view all postfix defined virtual domains configured to accept mail locally on the mail server.
 

$ postconf -n | grep virtual
virtual_alias_domains = mydomain.com myanotherdomain.com
virtual_alias_maps = hash:/etc/postfix/virtual


The regexp /.+@.+/ external-forward-email@gmail.com applied will start forwarding mails immediately after you reload the MTA with:

# systemctl restart postfix


If you want to exclude target mail domains to not be captured by above regexp, in /etc/postfix/virtual-regexp place:

/.+@exclude-domain1.com/ @exclude-domain1.com
/.+@exclude-domain2.com/ @exclude-domain2.com

Time for a test. Send a test email


Next step is to Test it mail forwarding works as expected
 

# echo -e "Tseting body" | mail -s "testing subject" -r "testing@test.com" whatevertest-user@mail-recipient-domain.com

Improve wordpress admin password encryption authentication keys security with WordPress Unique Authentication Keys and Salts

Friday, October 9th, 2020

wordpress-improve-security-logo-linux

Having a wordpress blog or website with an admistrator and access via a Secured SSL channel is common nowadays. However there are plenty of SSL encryption leaks already out there and many of which are either slow to be patched or the hosting companies does not care enough to patch on time the libssl Linux libraries / webserver level. Taking that in consideration many websites hosted on some unmaintained one-time run not-frequently updated Linux servers are still vulneable and it might happen that, if you paid for some shared hosting in the past and someone else besides you hosted the website and forget you even your wordpress installation is still living on one of this SSL vulnerable hosts. In situations like that malicious hackers could break up the SSL security up to some level or even if the SSL is secured use MITM (MAN IN THE MIDDLE) attack to simulate your well secured and trusted SSID Name WIFi network to  redirects the network traffic you use (via an SSL transparent Proxy) to connect to WordPress Administrator Dashbiard via https://your-domain.com/wp-admin. Once your traffic is going through the malicious hax0r even if you haven't used the password to authenticate every time, e.g. you have saved the password in browser and WordPress Admin Panel authentication is achieved via a Cookie the cookies generated and used one time by Woddpress site could be easily stealed one time and later from the vicious 1337 h4x0r and reverse the hash with an interceptor Tool and login to your wordpress …

Therefore to improve the wordpress site security it very important to have configured WordPress Unique Authentication Keys and Salts (known also as the WordPress security keys).

They're used by WordPress installation to have a uniquely generated different key and Salt from the default one to the opened WordPress Blog / Site Admin session every time.

So what are the Authentication Unique Keys and Salts and why they are Used?

Like with almost any other web application, when PHP session is opened to WordPress, the code creates a number of Cookies stored locally on your computer.

Two of the cookies created are called:

 wordpress_[hash]
wordpress_logged_in_[hash]

First  cookie is used only in the admin pages (WordPress dashboard), while the second cookie is used throughout WordPress to determine if you are logged in to WordPress or not. Note: [hash] is a random hashed value typically assigned to your session, therefore in reality the cookies name would be named something like wordpress_ffc02f68bc9926448e9222893b6c29a9.

WordPress session stores your authentication details (i.e. WordPress username and password) in both of the above mentioned cookies.

The authentication details are hashed, hence it is almost impossible for anyone to reverse the hash and guess your password through a cookie should it be stolen. By almost impossible it also means that with today’s computers it is practically unfeasible to do so.

WordPress security keys are made up of four authentication keys and four hashing salts (random generated data) that when used together they add an extra layer to your cookies and passwords. 

The authentication details in these cookies are hashed using the random pattern specified in the WordPress security keys. I will not get into too much details but as you might have heard in Cryptography Salts and Keys are important – an indepth explanation on Salts Cryptography (here). A good reading for those who want to know more on how does the authentication based and salts work is on stackexchange.

How to Set up Salt and Key Authentication on WordPress
 

To be used by WP Salts and Key should be configured under wp-config.php usually they look like so:

wordpress-website-blog-salts-keys-wp-config-screenshot-linux

!!! Note !!!  that generating (manually or generated via a random generator program), the definition strings you have to use a random string value of more than 60 characters to prevent predictability 

The default on any newly installed WordPress Website is to have the 4 definitions with _KEY and the four _SALTs to be unconfigured strings looks something like:

default-WordPress-security-keys-and-salts-entries-in-wordPress-wp-config-php-file

Most people never ever take a look at wp-config.php as only the Web GUI Is used for any maintainance, tasks so there is a great chance that if you never heard specifically by some WordPress Security Expert forum or some Security plugin (such as WP Titan Anti Spam & Security) installed to report the WP KEY / SALT you might have never noticed it in the config.

There are 8 WordPress security keys in current WP Installs, but not all of them have been introduced at the same time.
Historically they were introduced in WP versions in below order:

WordPress 2.6: AUTH_KEY, SECURE_AUTH_KEY, LOGGED_IN_KEY
WordPress 2.7: NONCE_KEY
WordPress 3.0: AUTH_SALT, SECURE_AUTH_SALT, LOGGED_IN_SALT, NONCE_SALT

Setting a custom random generated values is an easy task as there is already online Wordpress Security key Random generator.
You can visit above address and you will get an automatic randomly generated values which could be straight copy / pasted to your wp-config.php.

Howeever if you're a paranoic on the guessability of the random generator algorithm, I would advice you use the generator and change some random values yourself on each of the 8 line, the end result in the configuration should be something similar to:

 

define('AUTH_KEY',         '|w+=W(od$V|^hy$F5w)g6O-:e[WI=NHY/!Ez@grd5=##!;jHle_vFPqz}D5|+87Q');
define('SECURE_AUTH_KEY',  'rGReh.<%QBJ{DP )p=BfYmp6fHmIG~ePeHC[MtDxZiZD;;_OMp`sVcKH:JAqe$dA');
define('LOGGED_IN_KEY',    '%v8mQ!)jYvzG(eCt>)bdr+Rpy5@t fTm5fb:o?@aVzDQw8T[w+aoQ{g0ZW`7F-44');
define('NONCE_KEY',        '$o9FfF{S@Z-(/F-.6fC/}+K 6-?V.XG#MU^s?4Z,4vQ)/~-[D.X0<+ly0W9L3,Pj');
define('AUTH_SALT',        ':]/2K1j(4I:DPJ`(,rK!qYt_~n8uSf>=4`{?LC]%%KWm6@j|aht@R.i*ZfgS4lsj');
define('SECURE_AUTH_SALT', 'XY{~:{P&P0Vw6^i44Op*nDeXd.Ec+|c=S~BYcH!^j39VNr#&FK~wq.3wZle_?oq-');
define('LOGGED_IN_SALT',   '8D|2+uKX;F!v~8-Va20=*d3nb#4|-fv0$ND~s=7>N|/-2]rk@F`DKVoh5Y5i,w*K');
define('NONCE_SALT',       'ho[<2C~z/:{ocwD{T-w+!+r2394xasz*N-V;_>AWDUaPEh`V4KO1,h&+c>c?jC$H');

 


Wordpress-auth-key-secure-auth-salt-Linux-wordpress-admin-security-hardening

Once above defines are set, do not forget to comment or remove old AUTH_KEY / SECURE_AUTH_KEY / LOGGED_IN_KEY / AUTH_SALT / SECURE_AUTH_SALT / LOGGED_IN_SALT /NONCE_SALT keys.

The values are configured one time and never have to be changed, WordPress installation automatic updates or Installed WP Plugins will not tamper the value with time.
You should never expand or show your private generated keys to anyone otherwise this could be used to hack your website site.
It is also a good security practice to change this keys, especially if you have some suspects someone has somehow stolen your wp-onfig keys. 
 

Closure

Having AUTH KEYs and Properly configured is essential step to improve your WordPress site security. Anytime having any doubt for a browser hijacked session (or if you have logged in) to your /wp-admin via unsecured public Computer with a chance of a stolen site cookies you should reset keys / salts to a new random values. Setting the auth keys is not a panacea and frequent WP site core updates and plugins should be made to secure your install. Always do frequent audits to WP owned websites with a tool such as WPScan is essential to keep your WP Website unhacked.