Joseph-Marie Vien (sometimes anglicised as Joseph-Mary Wien; 18 June 1716 – 27 March 1809) was a French painter. He was the last holder of the post of Premier peintre du Roi, serving from 1789 to 1791.

Biography
He was born in Montpellier. Protected by Comte de Caylus, he entered at an early age the studio of Natoire, and obtained the grand prix in 1745. He used his time at Rome in applying to the study of nature and the development of his own powers all that he gleaned from the masterpieces around him; but his tendencies were so foreign to the reigning taste that on his return to Paris he owed his admission to the academy for his picture Daedalus and Icarus (Louvre) solely to the indignant protests of François Boucher.

When in 1776, at the height of his established reputation, he became director of the school of France at Rome, he refused to take Jacques-Louis David with him amongst his pupils, stating he was too old to teach a young artist. After his return, five years later, his fortunes were wrecked by the French Revolution; but he undauntedly set to work, and at the age of eighty (1796) carried off the prize in an open government competition. Napoleon Bonaparte acknowledged his merit by making him a senator.

Joseph-Marie Vien died in Paris, and was buried in the crypt of the Panthéon. He left behind him many other brilliant pupils, amongst whom were François-André Vincent, Jean-Antoine-Théodore Giroust, Jean-Baptiste Regnault, Joseph-Benoît Suvée, Jean-Pierre Saint-Ours, François-Guillaume Ménageot, Jean-Joseph Taillasson and others of high merit; nor should the name of his wife, Marie-Thérèse Reboul (1728–1805), herself a member of the academy, be omitted from this list. Their son, Marie Joseph, born in 1761, also distinguished himself as a painter.

Works

 Sainte Marthe recevant le Christ à Bethanie (1747), Église Sainte-Marthe, Tarascon
 Saint Jérôme méditant sur un crâne, La Fère, Musée Jeanne d'Aboville
 La résurrection de Lazare (1747), Église Sainte-Marthe, Tarascon
 L'embarquement de sainte Marthe (1751), Église Sainte-Marthe, Tarascon
 L'arrivée de sainte Marthe en Provence (1748), Église Sainte-Marthe, Tarascon
 La prédication de sainte Marthe (1748), Église Sainte-Marthe, Tarascon
 L'agonie de sainte Marthe (1748), Église Sainte-Marthe, Tarascon
 Les funérailles de sainte Marthe (1748), Église Sainte-Marthe, Tarascon
 Hermite endormi (1753), Musée du Louvre
 Dédale dans le Labyrinthe attachant les ailes à Icare (1754), Musée du Louvre
 St Theresa of Avila (1754-55), New Orleans Museum of Art
 La Douce Mélancolie (1756), Cleveland Museum of Art
 L'Enlèvement de Proserpine (1762), Museum of Grenoble
 La Marchande d'amours (1763), Palace of Fontainebleau
 Une Femme qui sort des bains, 1763, (huile 95x68 cm) (private collection)
 Saint Denis préchant (1767), Church of Saint-Roch, Paris
 Grecque au bain (1767), Museo de Arte de Ponce, Puerto Rico
 Jeunes grecques parant de fleurs l'Amour endormi (1773), Musée du Louvre
 Venus, Wounded by Diomedes, is Saved by Iris (1775), Columbus Museum of Art
 Les adieux d'Hector et d'Andromaque (1786), Musée du Louvre
 Love Fleeing Slavery (1789), Princeton University Art Museum
 Saint Louis remet la régence à sa mère, Saint-Louis Chapel, École Militaire, Paris
 Toilette d'une jeune mariée dans le costume antique, (100x135 cm) (private collection)

Notes

References

External links

 Example of work: Cupid & Psyche, 1767

1716 births
1809 deaths
Artists from Montpellier
18th-century French painters
French male painters
19th-century French painters
Burials at the Panthéon, Paris
Members of the Sénat conservateur
Neoclassical painters
Premiers peintres du Roi
19th-century French male artists
18th-century French male artists

Joseph-Marie Vien


Ida Bell Wells-Barnett (July 16, 1862 – March 25, 1931), also known as Ida B. Wells, was an African-American journalist, suffragist and women's rights advocate. She was born a slave in Holly Springs, Mississippi during the American Civil War. Wells grew up to become a teacher in Memphis, Tennessee. She became co-owner of a local newspaper "The Free Speech and Headlight". She wrote editorials using the pen name "Iola". Many of her editorials were about the problems of African-Americans in the era of Jim Crow laws. She became a full-time journalist after being dismissed from her teaching job. Wells was an early pioneer in the civil rights movement. In 1909, Wells was one of the founders of the National Association for the Advancement of Colored People (NAACP).

Wells is buried at Oak Woods Cemetery in Greater Grand Crossing, Chicago, Illinois.

Early career
On May 4, 1884, a train conductor ordered Wells to give up her seat in a nice car and move to a crowded car. At the time, railroad companies were allowed to separate their passengers by race. Wells refused to give up her seat. The conductor and two men dragged her out of the car. Wells fought back and even bit the conductor on the hand. Wells wrote a newspaper article for The Living Way, an article for black people, about her treatment on the train. She hired a black lawyer to sue the railroad. The railroad paid her lawyer to not work for her, so Wells hired a white lawyer. She won her case on December 24, 1884. The local court granted her a $500 award. The railroad company then took the case to the Tennessee Supreme Court. That court decided against Wells in 1887. Wells was ordered to pay money to the court. She responded saying she felt sad and disappointed because she had hoped that her lawsuit would help her fellow black Americans: "I felt so disappointed because I had hoped such great things from my suit for my people...O God, is there no...justice in this land for us?"

While teaching elementary school, the Evening Star, a newspaper in Washington, D.C., offered Wells an editorial job. She also wrote weekly articles for The Living Way weekly newspaper under the pen name "Iola." She became recognized for writing about the problems black people faced. In 1889, she became co-owner and editor of Free Speech and Headlight, a newspaper against separation by ethnicity. This newspaper published articles about injustices against black Americans. In 1891, Wells was dismissed from her teaching post by the Memphis Board of Education because of her articles that complained about conditions in the local schools for black students. Wells was sad but she didn't give up. She focused on writing articles for The Living Way and Free Speech and Headlight.

In 1889, Thomas Moss, a friend of Wells, opened the Peoples Grocery. The grocery store did well and competed with a grocery store across the street that was owned by a white man. In 1892, Wells went out of town. While she was gone, a mob of white people invaded her friend's store. During the fight, three white men were shot and injured. Moss and two other black men, named McDowell and Stewart, were arrested and jailed, waiting for their trial. A large mob of white people stormed the jail and killed the three men. After the murder of her friends, Wells wrote in Free Speech and Headlight, suggesting that blacks leave Memphis altogether: Wells talked about the public nature of the murders. More than 6,000 black people did leave Memphis. Other people decided not to use businesses owned by white people. Some people said they would hurt Wells, so she bought a pistol. She later said that the people who bullied her were mad because she told just a little bit of the truth: "They had made me an exile and threatened my life for hinting at the truth."

References

Other websites

 Ida B. Wells-Barnett House
 Ida B. Wells: 5 Fast Facts You Need to Know

1862 births
1931 deaths
Burials at Oak Woods Cemetery
American journalists
National Association for the Advancement of Colored People
African American writers
Slaves

Ida B. Wells


The Boys of Wexford (euskaraz Wexfordeko mutilak) Irlandako abesti herrikoi eta abertzalea da. Jatorria Wexford hirian du. Hitzak Patrick Joseph McCall-ek idatzi eta musika Arthur Warren Darley-k iatzi zituen, azken honek Boolavogue eta Kelly The Boy From Killane abestiak ere konposatu zituen. Gaia 1798ko Irlandar Altxamenduan oinarritzen a.

Hitzak

(Chorus):
We are the boys of Wexford,
Who fought with heart and hand
To burst in twain the galling chain
And free our native land.

In comes the captain's daughter,
The captain of the Yeos,
Saying "Brave United Irishmen,
We'll ne'er again be foes.
A thousand pounds I'll bring
If you will fly from home with me,
And dress myself in man's attire
And fight for liberty."

I want no gold, my maiden fair,
To fly from home with thee.
You shining eyes will be my prize,
More dear than gold to me.
I want no gold to nerve my arm
To do a true man's part -
To free my land I'd gladly give
The red drops of my heart."

And when we left our cabins, boys,
We left with right good will
To see our friends and neighbours
That were at Vinegar Hill!
A young man from our Irish ranks
A cannon he let go;
He slapt it into Lord Mountjoy
A tyrant he laid low!

We bravely fought and conquered
At Ross and Wexford town;
And if we failed to keep them,
'Twas drink that brought us down.
We had no drink beside us
On Tubberneering's day,
Depending on the long, bright pike,
And well it worked that way.

And Oulart's name shall be their shame,
Whose steel we ne'er did fear.
For every man could do his part
Like Forth and Shelmalier!
And if for want of leaders,
We lost at Vinegar Hill,
We're ready for another fight,
And love our country still!

Ikus gainera
 The Boys of Belfast

Kanpo estekak
 The Boys of Wexford abestia entzungai

Irlandako abestiak

The Boys of Wexford


A walker or walking frame is a tool for disabled people who need help to support and keep balance while walking. The rollator/walker is from Sweden. These are popular items in the mobility aid field.

Generally there are three or four wheel rollators. Most have some type of pouch or basket to carry items. Rollators are often used for long trips or when a person does not want to be slowed down by their mobility equipment. Rollators are often viewed as easier to use than a walker due to their ability to just be pushed instead of lifted.

Tools
Disability

Walker (tool)


The Summoner is one of the characters in the Canterbury Tales.
He is always drunk. Children are afraid of him. When he drinks too much wine, he starts speaking in Latin. He has pimples on his face but is rather intelligent. Chaucer used to write about the medieval age. Anachronism can be found in his writings easily. Everything that he has described about the Summoner is set in that time.

The Canterbury Tales

Summoner


Rene Goulaine de Laudonnière (c. 1529–1574) was a French Huguenot explorer and the founder of the French colony of Fort Caroline in what is now Jacksonville, Florida. Admiral Gaspard de Coligny, a Huguenot, sent Jean Ribault and Laudonnière to explore potential sites in Florida suitable for settlement by the French Protestants.

Biography

Laudonnière was a Huguenot nobleman and merchant mariner from Poitou, France. His birthdate and family origins are currently unknown. One school of historians attaches him to a branch of the Goulaine family seated at Laudonnière, near Nantes. A competing claim insists that he was a Burdigale (or Bourdigalle) from the port town of Sables d'Olonne. No contemporary records have been published to substantiate either theory.

In 1562, Laudonnière was appointed second in command of the Huguenot expedition to Florida under Jean Ribault. Leaving in February 1562, the expedition returned home in July after establishing the small settlement of Charlesfort in present-day South Carolina.

After the French Wars of Religion broke out between French Catholics and Huguenots, Ribault fled France and sought refuge in England. Meanwhile, the Huguenots planned another expedition to Florida and Laudonnière was placed in command in Ribault's absence. In 1564 Laudonniere received 50,000 crowns from Charles IX and returned to Florida with three ships and 300 Huguenot colonists.

Laudonnière arrived at the mouth of the May River (today called the St. Johns River) on 22 June 1564. He sailed up the river where he eventually founded Fort Caroline, which they named for King Charles, in what is now Jacksonville. He made contact with the Saturiwa, a Timucua chiefdom who were friendly to the colonists and showed them a shrine they had built around a monument left behind by Ribault. When some of the men complained about the manual labor, Laudonnière sent them back to France.

The colony did not flourish and had to get food from the Timucua. Colonists complained and a small group seized a ship and sailed to the Gulf of Mexico to become pirates. Deserters from the colony angered the Timucua, who refused to give any more food. Colonists had to rely on acorns and roots and finally rebelled.

On 3 August 1565 Laudonnière bought food and a ship from passing privateer John Hawkins so he could ship the colonists back to France. While he was waiting for a favorable wind, Jean Ribault arrived with 600 more settlers and soldiers on September 10. Ribault informed Laudonnière that he had been relieved of his authority, but offered him an informal co-regency over the colony. This arrangement was unacceptable to Laudonnière, who resolved to return to France.

Events interrupted Laudonnière's departure when a Spanish fleet commanded by Adelantado Pedro Menéndez de Avilés appeared. Spain based her long-standing claim to Florida on the voyage of discovery of Juan Ponce de León in 1513, as well as four other expeditions of exploration. Menéndez, one of the foremost naval officers of his day, had been sent out by King Philip II of Spain with a fleet and 800 Spanish settlers with specific instructions to remove the French Protestants from Florida. Menéndez's fleet attempted to grapple and board Ribault's ships just off the mouth of the St. Johns River, but sea conditions denied success to both combatants. The Spanish admiral sailed  south to the next deep inlet on the Atlantic Florida coast. Spanish troops disembarked on 28 August 1565 near the Timucua Indian village of Seloy and hastily threw up some field fortifications, anticipating a French attack. Ribault set sail southward on 10 September 1565, taking most of the soldiers with him to attack the newly established Spanish earthworks-and-palm-log camp at St Augustine. He left Laudonnière with 100 men but only 20 soldiers.

During a hurricane, Ménendez had sent Spanish troops marching  north overland to attack Fort Caroline on 20 September. They overwhelmed the lightly defended Huguenot garrison and killed most of the male colonists, about 140; about 60 women and children were spared. Laudonnière and 40-50 others managed to escape. He made his way to the river's mouth, where Ribault's son was anchored with three ships. He set sail in the younger Ribault's company but eventually headed home on a lone vessel, unexpectedly landing in Wales.

Meanwhile, Jean Ribault's fleet ran into the same hurricane that had bedeviled the Spanish approach to Fort Caroline. The storm drove the French squadron many miles south toward present-day Daytona Beach, destroying all the warships. Ribault and hundreds of other survivors washed ashore, and began to walk north along the beach. At Matanzas Inlet, a Spanish patrol encountered the remnants of the French force, and took them prisoner. Following the king of Spain's express edict, all heretics were taken behind a sand dune and put to the sword. The few confessing Catholics and the young musicians were spared their lives. Ribault was executed, along with about 350 of his men. By mid-October 1565, the military power of France on the Florida coast had been obliterated, in accord with the wishes of Philip II of Spain.

Traveling overland via Bristol and London, Laudonnière probably reached Paris in December 1565. After reporting to the royal Court at Moulins, Laudonnière faded from the historical picture. Several years later he emerged as a merchant mariner in 1572 at La Rochelle. He evaded the St. Bartholomew's Day Massacre of Huguenots, and died at St. Germain-en-Laye in 1574. His memoirs, L'histoire notable de la Floride, contenant les trois voyages faits en icelles par des capitaines et pilotes français, were published in 1586.

See also

References

External links

French explorers
People of New France
Huguenots
1520s births
1574 deaths
Florida pioneers
History of Jacksonville, Florida
Colonial United States (French)
People of pre-statehood Florida

René Goulaine de Laudonnière


Vesting prayers are prayers which are spoken while a cleric puts on vestments as part of a liturgy, in both the Eastern and Western churches. They feature as part of the liturgy in question itself, and take place either before or after a liturgical procession or entrance to the sanctuary, as depends on the particular liturgical rite or use which is being observed.

In the Western Rites

In the Roman Rite, before Mass

Of a Celebrant who is a Bishop, before Pontifical Mass

At the Buskins:
Calcea, Domine, pedes meos in praeparationem evangelii pacis, et protege me in velamento alarum tuarum.
"Shod my feet, Lord, unto the preparation of the gospel of peace, and protect me under the cover of thy wings." (Ephesians VI, XV and Psalm LX, V)

The Bishop says, as he takes off the Cappa magna:
Exue me, Domine, veterem hominem cum moribus et actibus suis: et indue me novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis.
"Take off of me, O Lord, the old man with his manners and deeds: and put on me the new man, who according to God is created in justice, and the holiness of truth."
(Ephesians IV, XXII and XXIV)

He washes his hands, saying:
Da, Domine, virtutem manibus meis ad abstergendam omnem maculam immundam; ut sine pollutione mentis et corporis valeam tibi servire.
"Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body."

At the Amice:
Impone, Domine, galeam salutis in capite meo, ad expugnandas omnes diabolicas fraudes, inimicorum omnium versutias superando.
Impose, O Lord, the helmet of salvation upon my head, to overthrow all diabolic (of the devil) deceits, overcoming the savagery of all my enemies.'

At the Alb:
Dealba me, Domine, et a delicto meo munda me; ut cum his, qui stolas suas dealbaverunt in sanguine Agni, gaudiis perfruar sempiternis.
'Wash me, O Lord, and cleanse my heart, that with them that have washed their robes in the blood of the Lamb, I may eternally rejoice.'

At the Cincture:
Praecinge me, Domine, cingulo fidei et virtute castitatis lumbos meos, et extingue in eis humorem libidinis; ut jugiter maneat in me vigor totius castitatis.
"Gird me, O Lord, with the belt of faith, my loins with the virtue of chastity, and extinguish in them the humour of lust; that the strength of all chastity may ever abide in me."

He takes the Pectoral cross, saying:
Munire digneris me, Domine Jesu Christe, ab omnibus insidiis inimicorum omnium, signo sanctissimae Crucis tuae: ac concedere digneris mihi indigno servo tuo, ut sicut hanc Crucem, Sanctorum tuorum reliquiis refertam, ante pectus meum teneo, sic semper mente retineam at memoriam passionis, et sanctorum victorias Martyrum.
"Deign Thou, O Lord Jesus Christ, to guard me from all the snares of every enemy, by the sign of Thy most holy Cross: and deign Thou to grant to me, Thy unworthy servant, that as I hold before my breast this Cross with the relics of Thy Saints within it, so may I ever keep in mind the memory of the Passion, and the holy victorious Martyrs."

At the Stole:
Redde mihi, Domine, obsecro, stolam immortalitatis, quam perdidi in praevaricatione primi parentis; et, quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta, ut in eodem in perpetuum merear laetari.
"Restore unto me, O Lord, I beseech Thee, the stole of immortality, which I lost through the transgression of our first parents, and unworthy though I be, inasmuch as I presume to draw near to Thy holy Mystery with this adornment, grant that I may be worthy to rejoice in the same unto eternity."

At the Tunicle:
Tunica jucunditatis, et indumento laetitiae induat me Dominus.
"In the tunicle of delight, and the garment of rejoicing, clothe me O Lord."

At the Dalmatic:
Indue me, Domine, indumento salutis et vestimento laetitiae; et dalmatica justitiae circumda me semper.
'Endow me, O Lord, with the garment of salvation, the vestment of joy, and with the dalmatic of justice ever encompass me.'

At the Episcopal gloves:
Circumda, Domine, manus mea munditia novi hominis, qui de caelo descendit; ut, quemadmodum Iacob dilectus tuus pelliculis hoedorum opertis manibus, paternam benedictionem, oblato patri cibo potuque gratissimo, impetravit; sic et oblata per manus nostras salutaris hostia, gratiae tuae benedictionem mereatur. Per Dominum nostrum Jesum Christum Filium tuum, qui in similitudinem carnis peccati pro nobis obtulit semetipsum.
"Place upon my hands, Lord, the cleanliness of the new man, that came down from heaven; that, just as Jacob Thy beloved, covering his hands with the skins of goats, and offering to his father most pleasing food and drink, obtained his father's blessing, so also may the saving victim offered by our hands, merit the blessing of Thy grace. Through our Lord Jesus Christ, Thy Son, Who in the likeness of sinful flesh offered Himself for us."
(Genesis XXVII, VI-XXIX and Romans VIII, III)

At the Chasuble:
Domine, qui dixisti: Jugum meum suave est, et onus meum leve: fac, ut illud portare sic valeam, quod possim consequi tuam gratiam.
"O Lord, Who said: My yoke is sweet, and My burden light: grant that I may be able so to bear it, so that I may be able to obtain Thy grace." (St. Matthew XI, XXX)

At the Mitre:
Mitram, Domine, et salutis galeam impone capiti meo; ut contra antiqui hostis omniumque inimicorum meorum insidias inoffensus evadeam.
"Place upon my head, O Lord, the mitre and helmet of salvation; that I may go forth unhindered against the snares of the ancient foe, and of all my enemies." (Ephesians VI, XVII)

At the Ecclesiastical ring:
Cordis et corporis mei, Domine, digitos virtute decora, et septiformis Spiritus sanctificatione circumda.
"Adorn with virtue, Lord, the fingers of my body and of my heart, and with the sanctification of the sevenfold Spirit encompass them."

At the Maniple:
Merear, precor, Domine, manipulum portare mente flebili; ut cum exsultatione portionem accipiam cum justis.
"I pray Thee , O Lord, that I may merit to bear the maniple in lamentation; that with joyfulness I may receive a portion amongst the just. (Psalm CXXV, LXVII)

Of a celebrant who is a Bishop, before Low Mass

The Bishop says, as he takes off the Cope:

Exue me, Domine, veterem hominem cum moribus et actibus suis: et indue me novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis.

He washes his hands, saying:

Da, Domine, virtutem manibus meis ad abstergendam omnem maculam immundam; ut sine pollutione mentis et corporis valeam tibi servire.

'Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body.'

At the Amice:

Impone, Domine, galeam salutis in capite meo , ad expugnandas omnes diabolicas fraudes, inimicorum omnium versutias superando.

'Place upon my head, O Lord, the helmet of salvation, for fighting and overcoming all the wiles of the Devil: and for overcoming the savagery of all my enemies.'

At the Alb:

Dealba me, Domine, et a delicto meo munda me; ut cum his, qui stolas suas dealbaverunt in sanguine Agni, gaudiis perfruar sempiternis.

At the Cincture:

Praecinge me, Domine, cingulo fidei et virtute castitatis lumbos meos, et extingue in eis humorem libidinis; ut jugiter maneat in me vigor totius castitatis.

He takes the Pectoral Cross, saying:

Munire digneris me, Domine Jesu Christe, ab omnibus insidiis inimicorum omnium, signo sanctissimae Crucis tuae: ac concedere digneris mihi indigno servo tuo, ut sicut hanc Crucem, Sanctorum tuorum reliquiis refertam, ante pectus meum teneo, sic semper mente retineam at memoriam passionis, et sanctorum victorias Martyrum.

At the Stole:

Redde mihi, Domine, obsecro, stolam immortalitatis, quam perdidi in praevaricatione primi parentis; et, quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta, ut in eodem in perpetuum merear laetari.

'Restore unto me, I beseech You, O Lord, the stole of immortality, which I lost through the collusion of our first parents, and inasmuch as I presume to draw near to Your holy Mystery with this adornment, unworthy though I be, grant that I may be worthy to rejoice in the same unto eternity.'

At the Chasuble:

Domine, qui dixisti: Jugum meum suave est, et onus meum leve: fac, ut illud portare sic valeam, quod possim consequi tuam gratiam.

'O Lord, Who said: My yoke is easy and My burden light: grant that I may bear it well and follow after You with thanksgiving.'

At the Maniple:

Merear, precor, Domine, manipulum portare mente flebili; ut cum exsultatione portionem accipiam cum justis.

Of a Celebrant who is a Priest

The Celebrant first says, whilst washing his hands:

Da, Domine, virtutem manibus meis ad abstergendam omnem maculam ut sine pollutione mentis et corporis valeam tibi servire.

'Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body.'

Then whilst putting on the amice, which he first puts on his head, and then over his shoulders:

Impone, Domine, capiti meo galeam salutis, ad expugnandos diabolicos incursus.

'Place upon me, O Lord, the helmet of salvation, that I may overcome the assaults of the devil.'

At the alb:

Dealba me, Domine, et munda cor meum; ut, in sanguine Agni dealbatus, gaudiis perfruar sempiternis.

'Purify me, Lord, and cleanse my heart so that, washed in the Blood of the Lamb, I may enjoy eternal bliss.'

At the cincture:

Praecinge me, Domine, cingulo puritatis, et exstingue in lumbis meis humorem libidinis; ut maneat in me virtus continentiae et castitatis.

'Gird me, O Lord, with the girdle of purity, and extinguish in me all evil desires, that the virtue of chastity may abide in me.'

At the maniple:

Merear, Domine, portare manipulum fletus et doloris; ut cum exsultatione recipiam mercedem laboris.

'Grant, O Lord, that I may so bear the maniple of weeping and sorrow, that I may receive the reward for my labors with rejoicing.'

At the stole, which he crosses over his breast:

Redde mihi, Domine, stolam immortalitatis, quam perdidi in praevaricatione primi parentis: et, quamvis indignus accedo ad tuum sacrum mysterium, merear tamen gaudium sempiternum.

'Lord, restore the stole of immortality, which I lost through the collusion of our first parents, and, unworthy as I am to approach Thy sacred mysteries, may I yet gain eternal joy.'

At the chasuble:

Domine, qui dixisti: Iugum meum suave est et onus meum leve: fac, ut istud portare sic valeam, quod consequar tuam gratiam. Amen.

'O Lord, who has said, "My yoke is sweet and My burden light," grant that I may so carry it as to merit Thy grace. Amen.'

At a Solemn High Mass, the deacon and subdeacon may use these prayers when vesting also, but instead of the chasuble, use the dalmatic and tunicle respectively, and the prayers for them indicated in the Pontifical Mass.

In the Mozarabic Rite, before Mass

Of a celebrant who is a priest

Washing his hands, the Celebrant prays:

Oremus. Largire sensibus nostris quesumus Domine omnipotens Pater: ut sicut exterius inquinamenta manuum abluuntur: sic per te mentium sordes misericorditer emundentur: et crescat in nobis augmentum sanctarum virtutum. Per Christum Dominum nostrum.

'Let us pray.
Grant to our understandings, we beseech You, O Lord, almighty Father; that as the defilements of the hands are washed away outwardly, so the filth of our minds may mercifully be cleansed by You; and may the growth of holy virtues increase within us. Through Christ our Lord.'

He then kneels before the vestments and says four times the Angelic Salutation.

He then makes the Sign of the Cross over himself and each vestment.

At the Amice:

Pone Domine galeam salutis in capite meo: ad expugnandas et superandas omnes diabolicas fraudes: omniumque inimicorum meorum seviciam superandam. Per Christum Dominum nostrum.

'Place upon my head, O Lord, the helmet of salvation, for fighting and overcoming all the wiles of the Devil: and for overcoming the savagery of all my enemies. Through Christ our Lord.'

At the alb:

Indue me Domine vestimento salutis: ac tunica justicie: et indumento leticie circumda semper. Per Christum Dominum nostrum.

'Clothe me, O Lord, in the vestment of salvation; and the tunic of righteousness: and encompass me forever with the garment of gladness. Through Christ our Lord.'

At the Cincture:

Precinge Domine cingulo fidei: et virtute castitatis lumbos mei corporis: et extingue in eis humorem libidinis: ut jugiter maneat in me tenor totius castitatis. Per Christum Dominum nostrum.

'Gird me, O Lord, with the cincture of faith, and the loins of my body with the virtue of chastity, and extinguish my fleshly desires, that the unbroken chain of a chastity entire may continually abide in me. Through Christ our Lord.'

At the Maniple:

Merear queso Domine deportare manipulum justicie: et ferre cum patientia: ut illum cum exultatione deferendo cum tuis Sanctis portionem accipiam. Per Christum Dominum nostrum.

'May I worthily carry, O Lord, the maniple of justice, and bear it with patience: that bearing it with joy, may I receive a portion with Your Saints. Through Christ our Lord.'

At the stole:

Redde mihi Domine obsecro stolam immortalitatis: quam perdidi in prevaricatione primi parentis: et quia cum hoc ornamento quamvis indignus accedere ad tuum sanctum presumo mysterium: presta ut cum eodem letari merear in perpetuum. Per Christum Dominum nostrum.

'Restore unto me, I beseech You, O Lord, the stole of immortality, which I lost through the collusion of our first parents, and inasmuch as I presume to draw near to Your holy Mystery with this adornment, unworthy though I be, grant that I may be worthy to rejoice with the same unto eternity. Through Christ our Lord.'

At the Chasuble:

Jugum tuum Domine suave est: et onus tuum leve: presta ut sic illud deportare valeam: ut consequi possim tuam gratiam. Per Christum Dominum nostrum.

'Your yoke, O Lord, is sweet; and Your burden light; grant that I may so avail to wear it so as to obtain Your grace. Through Christ our Lord.'

After vesting:

R. Pater peccavi in celum et coram te: jam non sum dignus vocari filius tuus. Fac me sicut unum de mercenariis tuis.

V. Quanti mercenarii in domo patris mei abundant panibus: ego autem hic fame pereo: surgam et ibo ad patrem meum et dicam ei.

P: Fac me sicut unum de mercenariis tuis.

'R. Father, I have sinned against heaven and before You; I am not now worthy to be called Your son: Make me as one of Your hired servants.

V: How many hired servants in my Father's house abound with bread, and I here perish with hunger! I will arise, go to my Father and say to Him:

P: Make me as one of Your hired servants.'

Kyrie Eleison:

Kyrie eleison. Christe eleison. Kyrie eleison.

'Lord, have mercy. Christ, have mercy. Lord, have mercy.'

Pater Noster:

Pater noster qui es in celis. Sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua: sicut in celo et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra: sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem. Sed libera nos a malo.

'Our Father, who art in Heaven, hallowed be Your Name. Your Kingdom come, Your will be done on Earth as it is in Heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.'

Responsories:

V. Ab occultis meis munda me Domine.

R. Et ab alienis parce servo tuo.

V. Domine exaudi orationem meam.

R. Et clamor meus ad te veniat.

'V. From my hidden sins cleanse me, O Lord.'

'R. And from those of others spare Your servant.'

'V. O Lord, hear my prayer.'

'R. And let my cry come unto You.'

A prayer for purification from sin:

Oremus. Deus qui de indignis dignos: de peccatoribus iustos: et de immundis facis mundos: munda cor meum et corpus meum a omni sorde et cogitatione peccati: et fac me dignum atque strenuum sanctis altaribus tuis ministrum: et presta ut in hoc altari ad quod indignus accedere presumo: acceptabiles tibi hostias offeram pro peccatis et offensionibus: et innumeris quotidianis meis excessibus: et pro peccatis omnium viventium: et defunctorum fidelium: et eorum qui se meis commendaverunt orationibus: et per eum tibi meum sit acceptabile votum: qui se tibi Deo Patri pro nobis obtulit in sacrificium: qui est omnium opifex et solus sine peccati macula Pontifex. Jesus Christus filius tuus Dominus noster. Qui tecum vivit et regnat in unitate Spiritus Sancti Deus: per omnia secula seculorum. Amen.

'Let us pray. O God, who makes the unworthy worthy, the sinners just, and the unclean clean: cleanse my heart and my body from all filth and thoughts of sin: and make me a fitting and striving minister to Your Holy Altars: and grant that upon this Altar to which I, unworthy, dare to approach, I may offer You acceptable sacrifices for my sins and offenses, and my daily and innumerable excesses, and for the sins of all the living, and of the faithful departed, and of them that have commended themselves to my prayers, and may my vow be acceptable to You through Him who offered Himself a sacrifice to You, O God the Father, for us, who is the worker of all works, and the only High Priest without the stain of sin: Jesus Christ, Your Son, our Lord. Who lives and reigns with You in the unity of the Holy Spirit, God; forever and ever. Amen.'

In Protestantism

In the Rite of the Church of Sweden, before Mass or Divine Service

Preparatory Prayer: "Shed from me, O Lord, the old man with his deeds, and dress me in the new, who is created in your likeness in truth, righteousness and holiness."

At the Amice: "Preserve, O Lord God, with the grace of your Holy Spirit, my head, my shoulder and my breast, that I may serve you, living God, who reigns in eternity."

At the Alb: "Almighty, everlasting God, let me, disrobed of all unrighteousness and dressed in the white garment of holiness, follow you in your kingdom where the true joy resides."

At the Cincture: "Girdle me, Lord, with truth, and make my path blameless."

At the Stole: "Lord, place upon my shoulders your yoke, and teach me that your burden is light. Make me mild and humble of heart."

At the Chasuble: "Robe me, Lord, as your chosen, your holy and beloved, in heartfelt compassion, goodness, humility, stillness and patience. Amen."

In the Eastern Rites

Divine Liturgy
When it is time to celebrate the Divine Liturgy, the priest and deacon enter the temple (church building), say the entrance prayers, and venerate the icons of the Lord and the Theotokos. Then, before beginning the Liturgy of Preparation, the priest and deacon enter the altar (sanctuary) and venerate the Holy Table (altar table) and, taking their vestments they vest in the following manner.

Deacon
When the deacon vests, he must first take his vestments to the priest (or the bishop if he is present) and receive a blessing to serve. Before he puts each vestment on, he first crosses himself, kisses the cross on the vestment and says the appropriate vesting prayer quietly to himself as he puts it on.

Before approaching the priest for a blessing, the deacon takes up his vestments (sticharion, orarion and epimanikia) and goes to the High Place (the area behind the Holy Table, where the bishop's throne sits) and makes three metanias to the east, saying each time, "O God, cleanse me a sinner."

The Deacon, holding his vestments on the palm of his right hand, comes to the priest and, bowing his head, says:

Bless, Master, the Sticharion and Orarion.

The Priest says:

Blessed is our God + at all times, now and always and for ever and ever.

The Deacon says Amen, kisses the right hand of the Priest, withdraws to another part of the sanctuary (the diaconicon) and puts on his vestments saying (for the Sticharion):My soul shall rejoice in the Lord, for He has clothed me with the garment of salvation and covered me with a tunic of happiness; He has crowned me as a bridegroom and as a bride, adorned me with jewels.And he kisses the Orarion and puts it on his left shoulder, saying Holy, holy, holy, Lord God of Sabaoth; heaven and earth are full of thy glory. Hosanna in the highest.
Then he puts on the Epimanikia over his right hand, saying: Your right hand, Lord, is made glorious in might; your right hand, Lord, has crushed the enemies; and in the fullness of your glory, You have routed the adversary.At the left hand:Your hands have made me and fashioned me: give me understanding and I shall learn your commandments.Priest
When the priest vests, he first blesses each vestment with his right hand, kisses the cross on the vestment, and puts it on, saying the appropriate prayer. However, if a bishop is present in the church when it is time to vest, the priest will first take his vestments to the bishop and ask his blessing. In this case, the priest will not bless each vestment before putting it on, but rather cross himself, kiss the cross on the vestment and put it on.

Taking in his right hand the Sticharion and making three reverences toward the East to the Holy Doors, the Priest blesses it:Blessed is our God + at all times, now and always and for ever and ever. Amen.He then puts it on, saying:My soul shall rejoice in the Lord, for He has clothed me with a robe of salvation and covered me with a tunic of happiness; He has crowned me as a bridegroom and adorned me with jewels as a bride.At the Epitrachelion:Blessed is God + who pours out grace upon his priests: as the chrism upon the head, which ran down unto the beard, the beard of Aaron, ran down even to the hem of his garment, at all times, now and always and for ever and ever. Amen.At the Zone:Blessed is God + who girds me with strength and makes my way blameless and strengthens my feet like the hart's, at all times, now and always and for ever and ever. Amen.At the Epimanikia (the right hand):Your right hand, + Lord, is made glorious in might; your right hand, Lord, has crushed the enemies; and in the fullness of your glory, You have routed the adversary.At the Epimanikia (left hand):Your hands + have made me and fashioned me: give me understanding and I shall learn your commandments.<span style="color:gray">At the Epigonation (Palitsa) and Nabedrennik (if he has been awarded their use):</span>

Gird Your sword at Your side, Mighty One, in Your splendor and beauty. String Your bow; go forth, reign for the sake of truth, meekness and righteousness. Your right hand shall lead You wonderfully, at all times, now and always and for ever and ever. Amen.

At the Phelonion:

Your priests, Lord, shall clothe themselves with righteousness, and Your saints shall rejoice in joy, at all times, now and always and for ever and ever. Amen.

After that priest and deacon go to the basin and wash their hands, saying:

I will wash my hands in innocency; so will I compass Thine altar, O Lord,
That I may make the voice of thanksgiving to be heard, and tell of all Thy wondrous works.
LORD, I love the habitation of Thy house, and the place where Thy glory dwelleth.
Gather not my soul with sinners, nor my life with men of blood;
In whose hands is craftiness, and their right hand is full of bribes.
But as for me, I will walk in mine integrity; redeem me, and be gracious unto me.
My foot standeth in an even place; in the congregations will I bless the Lord.

 Bishop
When a bishop is going to celebrate the Divine Liturgy, all of the other clergy arrive early, before the bishop. The deacons and servers receive blessings and vest in the manner described above. However, only the priest who will be performs the Liturgy of Preparation will vest, the other priests remain in choir dress.

The bishop is formally received in the church before the Little Hours. The bells ring as the bishop approaches the church, and the clergy come out of the altar (sanctuary). The priest who celebrated the Liturgy of Preparation carries a tray covered with an aër on which is placed a blessing cross. The protodeacon carries the censer. Other servers carry the dikirion and trikirion, the bishop's crozier and a standing candlestick.

The bishop enters the church clothed in his monastic habit and klobuk, and carrying his staff. As he enters the narthex, a server takes his staff and the subdeacons place the episcopal mandyas on him as the choir chants Axion Estin (or, if it is one of the Great Feasts, the Ninth Irmos of the canon of the feast). The bishop kisses the blessing cross and holds it for each of the priests to kiss. The bishop is then handed his staff and the clergy go in procession to the ambon in front of the iconostasis. Instead of saying his own vesting prayers, the prayers are recited aloud for him by the protodeacon, and the bishop venerates the icons. He then turns and blesses as the choir sings Ton Despotin. He then stands on the kathedra (a platform in the center of the temple) and the priests each come to him, receive a blessing, and return to the altar to vest. The subdeacons remove the bishop's mandyas and place his episcopal vestments on him. As each vestment is placed on him, the protodeacon swings the censer and recites the appropriate vesting prayer, changing any reference from "my" and "me" to "thy" and "thou", and ending each prayer with "always, now and ever, and unto the ages of ages. Amen."

During the vesting, the choir chants the following hymn (especially during the Liturgy of St. Basil):
The prophets proclaimed thee from on high, O Virgin: the Jar, the Staff, the Tablets of the Law, the Ark, the Candlestick, the Table, the Mount Uncloven (), the Golden Censer and the Tabernacle, the Gate Impassable (), the Palace () and Ladder, and the Throne of Kings.

They may also chant the first vesting prayer, the one for the sticharion:
Thy soul shall rejoice in the Lord, for He hath clothed thee in the garment of salvation...

A server brings the vestments on a tray to the bishop. Before each vestment is put on, the bishop blessed it with both hands and the subdeacons lift it up so he can kiss the cross on it. They then place the vestment on him, fastening any buttons or ties on the vestment for him. A bishop wears the same vestments as a priest (note that a bishop always wears the epigonation), except for the following:

Instead of the phelonion, the bishop wears the sakkos, with the same prayer being said as for the phelonion.
The Great Omophorion:
When Thou hadst taken upon Thy shoulders human nature which had gone astray, O Christ, Thou didst bear it to heaven, unto Thy God and Father, always, now and ever, and unto the ages of ages. Amen.

The Panagia (pectoral icon of the Theotokos)
May God create in thee a new heart, and renew a right spirit within thee, always, now and ever, and unto the ages of ages. Amen.

If the bishop bears the dignity of wearing an Engolpion (Icon of Christ), the prayer above is said as the engolpion is placed on the bishop, and the following prayer is said as he is vested with the panagia:'''
Thy heart is inditing of a good matter; thou shall speak of thy deeds unto the King, always, now and ever, and unto the ages of ages. Amen.

The Pectoral cross:
If any man will come unto Me, let him deny himself, saith the Lord, and take up his cross and follow Me, always, now and ever, and unto the ages of ages. Amen.

The Mitre:
The Lord set upon thy head a crown of precious stones. Thou askedst life of Him, and He shall give thee length of days, always, now and ever, and unto the ages of ages. Amen.

Then the subdeacons bring the dikirion and trikirion to the bishop,
May thy light so shine before men that they may see thy good works and glorify our Father which is in heaven, always, now and ever, and unto the ages of ages. Amen.

And the bishop blesses with the dikirion and trikirion to the four directions of the compass: East, West, South and North, as the choir sings, Ton Despotin''.

Then the Third and Sixth Hours begin and the protodeacon begins a censing of the entire temple. Near the end of Psalm 90 (the last psalm of the Sixth Hour), at the words "asp and basilisk", the two subdeacons and a server—holding a basin and ewer, and with a towel around his shoulders—exit from the altar and come forward to wash the bishop's hands. The subedacons pour rose water over the bishop's hands and then lift the towel from the server's neck and give it to the bishop for him to dry his hands. Meanwhile, the protodeacon swings the censer and says the concluding verses of Psalm 25:

I will wash my hands in innocency and I will compass Thine altar, O Lord, that I may hear the voice of Thy praise and tell of all Thy wondrous works. O Lord, I have loved the beauty of Thy house, and the place where Thy glory dwelleth. Destroy not my soul with the ungody, nor my life with men of blood, in whose hands are iniquities; their right hand is full of bribes. But as for me, in mine innocence have I walked; redeem me, O Lord, and have mercy on me. My foot hath stood in uprightness; in the congregations will I bless Thee, O Lord.

After the bishop finishes drying his hands, the subdeacons replace the towel over the server's neck, and all three bow to the bishop and return to the sanctuary.

Other clergy
Altar servers, tonsured readers and subdeacons vest in the sticharion (and, for subdeacons, the orarion also, but crossed in front and in back) when serving or receiving Holy Communion. The rubrics do not prescribe saying the prayer for the sticharion when these lower clergy vest.

Other services
When vesting for other services, such as other Sacred Mysteries (Sacraments), the Daily Office, moliebens,  blessings, etc., the priest will vest in either his epitrachelion alone or, when called for by the rubrics, epitrachelion and phelon. In some traditions, the priest always wears epimanikia any time he wears the epitrachelion. Deacons, subdeacons and servers always vest fully when they serve, though sometimes in the Greek tradition, deacons may wear only the orarion without the sticharion. There are no rubrics at any of these non-Eucharistic services which call for vesting prayers.

Notes

External links
Clerical Attire According to the Byzantine Tradition
Clerical Attire According to the Catholic Tradition

Catholic liturgy
Eastern Christian liturgy
Order of Mass
Roman Catholic prayers

Vesting prayers


An almoner () is a chaplain or church officer who originally was in charge of distributing money to the deserving poor. The title almoner has to some extent fallen out of use in English, but its equivalents in other languages are often used for many pastoral functions exercised by chaplains or pastors. The word derives from the   (alms), via the popular Latin .

History

Christians have historically been encouraged to donate one-tenth of their income as a tithe to their church and additional offerings as needed for the poor. The first deacons, mentioned in Acts 6:1–4, dealt with the distribution of the charity of the early Christian churches to needy members. Popes, bishops and Christian monarchs and organizations have since employed their own officers to organize their donations to the poor and needy. Such donations were referred to as alms and the officers as almoners and the position was one of considerable status.

Roman Catholic Church

The papal almoner, formally titled the "Almoner of His Holiness", is responsible for performing works of mercy on behalf of the pope. He is one of a small number of Vatican officials who continue in office when a pope dies or resigns. Until June 2022, he was a member of the papal household; since then he heads the Dicastery for the Service of Charity, an administrative unit of the Roman Curia. Cardinal Konrad Krajewski has held this post since late 2013.

UK royal household

Today in the United Kingdom, the office of Lord High Almoner still exists in the royal household and the holder of the office is responsible, amongst other things, for organizing the ceremony of the Crown's annual distribution of Maundy money. Associated with the almoner's office is the grand almoner, a hereditary title in the hands of the Marquess of Exeter.

French royal household

The position of almoner within the French royal household was that of Grand Almoner of France (Grand aumônier de France) created by King  Francis I.

Livery companies and Masonic lodges
The almoner also remains an active and important office in the livery companies of the City of London. In Masonic lodges, the almoner's duty is to oversee the needs of the brethren within his lodge. He is the contact for charity and looks after the welfare of the members, including visits to the sick, aged and infirm.

Hospital almoners

The title almoner was also used for a hospital official who interviews prospective patients to qualify them as indigent. It was later applied to the officials who were responsible for patient welfare and after-care. This position evolved into the modern profession of medical social work. Lady almoners existed in the UK from 1895 to the termination of the private medical system in 1948; their task was to determine the patients' ability to contribute towards their own medical care.

See also

Almonry

References

Christian religious occupations
Ecclesiastical titles
Catholic ecclesiastical titles

Alms in Christianity

Almoner


The Glassport Odds were a professional, later semi-professional football team from Glassport, Pennsylvania from 1913 until 1950.

History

The Odds were organized in 1913 under the leadership of Victor Jaskolski, who coached, and Joseph Pazick, who managed the team. Over half of the players on the team were of Polish descent. One of the most well-known players for the Odds was Samuel Arthur Weiss.

After World War I, from 1919 to 1921, Glassport Odds held a reputation for being one of the fastest teams in independent football. In 1925, the Odds were undefeated during the regular season; however, the team then played the 27th Ward Traders in semi-finals for the independent championship of Western Pennsylvania. The first game ended in a tie, while the second was won by the Traders by a score of 13-3. In the 1920s and 1930s The Odds played against many of the early professional football teams from Pennsylvania, most notable the Art Rooneys Majestics and McKeesport Olympics.

In 1935, the Odds won the semi-professional Allegheny County League.

The Odds had two of their most formidable teams in 1940 and 1941. Prior to these successful seasons, a lack of interest by the people of Glassport and poor equipment almost caused the team to disband. However, an earnest endeavor by coach Steve Zurenda and manager Joe Trunzo, with financial aid by Joe Witkowski, kept the team together. In 1942, the Odds had another successful year, posting a 9-2 record, while battling the Stowe-Rox Cadets to a scoreless tie.

Prior to the 1943 season, the entire squad of 22 players were drafted into the United States military to fight in World War II. Undaunted, the Odds were forced to field one of their youngest teams. However, the team still recorded a successful season by posting a 6-1-1 record. The team's only loss in 1943 was to the Army Engineers of Carnegie Tech, a team that consisted of several former college football stars. In 1944, the Odds joined the Honus Wagner Conference. In 1947, the Odds merged, taking under its wing an infant of one season, the Glassport Semi-Pros.

References

American football teams established in 1913
American football teams disestablished in 1950
Early professional American football teams in Pennsylvania
Defunct American football teams in Pennsylvania
Polish-American culture in Pennsylvania
American football teams in Pittsburgh
1913 establishments in Pennsylvania
1950 disestablishments in Pennsylvania
Allegheny County, Pennsylvania

Glassport Odds


Muskmelons (Cucumis melo) are a type of melon. Cantaloupes are a popular type of muskmelon, but there are other types like the Honeydew Melon.  They come from Persia  (Iran) and nearby countries.  They were transported west to Europe near the time of Christ's birth.  The name Cantaloupe comes from the italian town they were cultivated in: Cantalupo nel Sannio

The name of the muskmelon comes from the words "musk," which means "perfume" in Persian and "melon," which is French and comes from a Latin word melonem (melo in the accusative form - direct object function in a sentence) that means "fruit of a cucurbit."

History
Muskmelons are native to Iran, as well as parts of India and Afghanistan.  The first known mention of the muskmelon was in Greece in the 3rd century BC. There is an old Egyptian painting that shows a fruit some people think was a muskmelon. In the first century AD, Romans knew about the muskmelon, and both the Greeks and Romans found that it could be used as medicine or to eat. At about this time, China also found out about the muskmelon.

During the Middle Ages the muskmelon spread across Europe to as far west as Spain and Christopher Columbus brought seeds of it to the Caribbean in 1494.  In the 1600s it was being grown across North America by the Spanish, the English and Native Americans.  By 1650 the muskmelon was being grown in Brazil.

Taste
Muskmelons can widely vary in taste, depending on each fruit: some are sweet and some more closely resemble their cucurbitaceae cousin, the cucumber, in taste.  In 1513, a Spanish writer said of the muskmelon that "the good [muskmelons] are like good women, and the bad like bad women."  Maybe expecting all melons to be sweet, which is not the case as mentioned earlier.

References

Melons

Muskmelon


Tejano music or Tex-Mex music (Texas–Mexico music) is a genre of music that originated in South Texas with help from German settlers in the 1800s. Tejano music is a mix-music-genre of German folk, Ranchera, Mariachi, and Conjunto music. The genre became popular during the 1990s. The singer Selena, who was called the "Queen of Tejano music", helped attract younger and wider audiences to Tejano.

Tejano music


This is a list of places in Arkansas, including cities, towns, unincorporated communities, counties and other recognized places. It also includes information on the number and names of counties in which the place lies, and its lower and upper zip code bounds, if applicable. Click on the letter below which corresponds to the first letter in the name of the location you are looking for. A listing of all counties is listed under the section Counties. Clicking on "Top" will bring you back to this page.

Each page has two sections: the first being for cities and towns (incorporated land, also including any recognized locations), and townships (with the exception of the Counties page).

Listings

See also
 List of counties in Arkansas
 List of cities and towns in Arkansas
 List of townships in Arkansas

References

Places

List of places in Arkansas


The San Gabriel Mountains are a mountain range in southern California, in the United States. They are in both Los Angeles County and San Bernardino County. Mount San Antonio is the highest point in the mountains range, standing 10,064 feet (3,067 m) tall. The mountains separate the basin of Los Angeles in the south from the Mojave Desert in the north. The San Gabriel River and Los Angeles River are the major rivers that receive water from the mountains. California State Route 2 is the major highway that runs through the San Gabriel Mountains.

Mountains of California
Geography of Los Angeles County, California
San Bernardino County, California

San Gabriel Mountains


Ernest Ellis Clark (1870 – 1932) was a  Derby born artist who became an artist for Crown Derby. Several of his paintings are in Derby Museum and Art Gallery.

Biography

Clark was born in Derby and after studying art at evening classes he started work at Royal Crown Derby and rose to be an arts instructor and later Arts Master at Derby College of Art. He won many prizes for art including becoming a National Silver Medallist in Ornament and Design. In his forties he served in the Royal Field Artillery during the first world war. His only book was a guide for his students to design based on plant forms. In the book he supplied the designs but refrained from showing how to make decorations from them. Clark said "... it cannot be too frequently urged upon students that the only right way for them is to make their own studies direct from nature." He has several paintings in Derby Museum and three of his paintings are there after being gifted by Alfred E. Goodey. The painting of Green Lane records a time three years before the Hippodrome Theatre was built on the left and on the right is the College of Art where Clark trained.

Clark died aged 63 in Derby in 1932 and his work was free from copyright in 2002.

References

1870 births
1932 deaths
Artists from Derby
19th-century English painters
English male painters
20th-century English painters
20th-century English male artists
19th-century English male artists

Ernest Ellis Clark


Offenbach is a Canadian progressive rock and blues rock band, initially active from 1969 to 1985. Following a successful reunion tour in 1996, the band released a new album in 2005.

History
Formed in Montreal in the mid 1960s as Les Gants blancs, the band went through a variety of names (including "7e Invention", "Grandpa & Company", "Offenbach Pop Opera" and "Offenbach Soap Opéra") before settling on Offenbach in 1969. The band initially consisted of vocalist and lyricist Pierre Harel, guitarist Johnny Gravel, organist and singer Gerry Boulet, bassist Michel Lamothe (son of country singer Willie Lamothe) and drummer Denis Boulet (Gerry's brother).

Offenbach Soap Opera released their debut self-titled album, Offenbach Soap Opéra, in 1971. Although the band's material was primarily in French, that album also included two English songs, "No Money No Candy" and "High But Low".

Denis Boulet left the band in 1972, and was replaced by Roger (Wezo) Belval. In November of that year, the band performed a "Mass for the Dead" at Saint Joseph's Oratory, which was released on album as Saint-Chrone de néant.

In 1973, Pierre Harel left the band to pursue a career as a filmmaker and the band toured France.  They were based there for the next two years as they toured Europe extensively. Several performances from this era were documented in the concert film Tabarnak, directed by Claude Faraldo. In 1975, the band returned to Montreal.

Lamothe and Belval left in 1977 and were replaced by Norman Kerr on bass and Pierre Lavoie on drums; Jean Millaire also joined the band that year as a second guitarist, but left within the year and was replaced briefly by Doug McCaskill, then permanently by John McGale. Kerr and Lavoie departed in 1978, and were replaced by Breen Leboeuf on bass and Robert Harrisson on drums.

In 1976, the band recorded its first of two English albums, Never Too Tender, and toured across Canada to promote it. They subsequently released three more French albums, Offenbach, Traversion and "En Fusion", before their second English language album, Rock Bottom, was released in 1980. Traversion won the band its first Félix Award for rock album of the year in 1979.

In 1979, Offenbach toured Quebec with the Vic Vogel Big Band. A recording of their concert at the St. Denis Theatre was issued in 1980 as Offenbach en fusion, which won the Félix Award for rock album of the year in 1980. The band also received Félix Awards in 1980 as group of the year and for show of the year, the latter honoring a concert on April 3 in which Offenbach became the first Québécois band ever to headline at the Montreal Forum.

In 1982, Harrison left the band and was replaced by Pat Martel. The band released three more albums of new material, as well as the live album À fond d'train (documenting a successful tour with Plume Latraverse), Gerry Boulet recorded his first solo album in 1985 and started planning a solo career. The band performed final shows at the Colisée de Québec and the Montreal Forum that year; the Montreal concert was released on album as Le Dernier show and as a concert film.

Post-breakup
The musicians involved in Offenbach each pursued solo projects through the next decade. Boulet released two solo albums before his death in 1990. Leboeuf and McGale released a project together as Buzz Band; Leboeuf subsequently released several albums as a solo artist, after taking part in the successful promotional tournée of Céline Dion's Incognito album (1987–1988). McGale released one solo album, entitled Bridges, as well as collaborations with Dan Bigras, Julie Masse, Isabelle Boulay and Toyo. Harel, Lamothe and Belval formed the new band Corbach to capitalize on the history and popularity of both Offenbach and Corbeau. Gravel formed the band Patriotes, and Martel played with pop singer Carole Ann King.

In 1992, the band's back catalogue began to be remastered and rereleased on compact disc, and several of their albums once again hit Quebec's pop charts in the new format.

Reunion
In 1996, McGale, Gravel and Leboeuf reunited as Offenbach Inc. for a reunion tour.  Due to Boulet's death, they selected Martin Deschamps, who had recently won Quebec's L'Empire des futures stars competition, as the band's new vocalist. They toured extensively for two years, and released a greatest hits compilation in 1999. A second volume of hits followed in 2002.

In 2005, the band released Nature, which consisted of acoustic versions of their classic hits.  It also includes one new song "L'amour est cruel" (Love is cruel).  The music was written by Gravel in the 1980s and the words were later added by Deschamps.  A concert at Montrteal's Bell Center on April 1, 2005, marked the 25th anniversary of Offenbach's first Forum show.

In January 2007, Leboeuf was announced as the new bassist for April Wine, replacing the departed Jim Clench.

As of 2012, the band is still touring and performing shows all over Quebec as well as in Ontario, New Brunswick and France.

The band's current line up consists of:
 John McGale:  Vocals, Guitar, Saxophone and Flute
 Johnny Gravel: Guitar
 Ghyslain Robidas: Lead Vocals
 Michel Landry: Vocals and Drums
 Domenic Romanelli:  Bass
 Eric Sauvé:  Hammond B3 Organ and Piano

In 2018, Offenbach released Renaissance the first disc of new material in 33 years.

Discography
 Offenbach Soap Opéra (1972)
 St-Chrone de néant (1973)
 Bulldozer (Original Motion Picture Soundtrack) (1973)
 Tabarnac (1975, live)
 Never Too Tender (1976)
 Offenbach (1977)
 Traversion (1979)
 Rock Bottom (1980)
 Offenbach en fusion (1980, live)
 Coup de foudre (1981)
 Tonnedebrick (1983)
 Live à fond d'train (1984, live)
 Rockorama (1985)
 Le Dernier Show (1986)
 Offenbach 1990 (re-issue)
 Offenbach 2-4-6 Box Set (1992)
 Offenbach 1-3-5 Box Set (1992)
 Les 20 plus grands succès (1999)
 Les 20 plus grands succès, volume 2 (2002)
 Nature (2005)
 l'Ultime (2007)
 Montreux (2014, live)
 Bacon (2016, live)
 Renaissance (2018)

References

External links
 Articleat thecanadianencyclopedia.ca
 Article at canadianbands.com

1996 in Canadian music
Musical groups established in 1969
Musical groups disestablished in 1985
Musical groups from Montreal
Canadian blues rock musical groups
1969 establishments in Quebec
Canadian progressive rock groups

Offenbach (band)


Melodic Daith Metal (cried Melodeath an aa) is a subgenre o daith metal which combines the melody o the New Wave o Breetish Hivy Metal (NWOBHM) wi the intensity o daith metal. The genre is cried Gothenburg Metal an aa, a reference tae the ceety in Swaden whaur it originatit. Oreeginally the genre combined the harmony style an groove melodies o traditional hivy metal wi the harsh thrashin soond an vocals o daith metal. Later the genre evolved due tae mony different influences, a notable evolution in the genre bein the addition o keyboards. Melodic daith metal contains mair melodic guitar riffs, melodic solos, an acoustic guitar work than traditional daith metal.

Backgrund
Credit for the creation o melodic daith metal is uisually gien tae the Gothenburg scene, no a specific baund. Unsurprisingly, it is no certaint wha baund oreeginally startit the Gothenburg soond, houever, it is widely acceptit that Dark Tranquillity, At the Gates an In Flames ar three major pioneers o the style; houever history yields that At the Gates began playin a muckle mair contemplative an "Neoclassical" style o daith metal in thair early years, vera comparable tae the Finnish act Demilich. It wisna till thair later albums (Slaughter of the Soul bein the maist commercially kent) when the Gothenburg soond wis recaptured. Some o the earliest releases o melodic daith metal can be tracked back tae the baund Grotesque, wi a demo released in 1988 an an EP in 1990. Grotesque existit for three short years, producin twa demos, a rehearsal tape, an EP an ane compilation album entitled In the Embrace of Evil. This appeared again in the form o a re-release split wi the early At the Gates EP entitled Gardens of Grief. Note that At the Gates wis startit bi umwhile members o Grotesque acause o the latter bein relatively unsuccessful.

In the late 1990s, mony melodic daith metal baunds changed thair style o playin bi addin mair melodic elements; mair melodic choruses an riffs an makin mair prominent uise o keyboards, an thair leerics, unlik daith metal, did no focus on daith, violence, gore, horror, or blood for the maist pairt.

During the mid tae late 2000s, certaint melodic daith metal baunds, sic as Blood Stain Child, Timecry, Silent Descent, Lost Eden, The Dawn Chose Orion, an Deadlock, began tae incorporate techno or trance beats an atmospheres intae thair muisic. This relatively yung style haes been tentatively referred tae as trance metal.

Regional scenes
Maist melodic daith metal baunds ar frae the Scandinavian an Northren European regions, especially frae Swaden an Finland. Comin oot o Finland in the past decade hae been few uprisin baunds in the melodic daith metal genre, includin: Children of Bodom, Insomnium, Kalmah, Mors Principium Est an Norther. While no as mainstream in Denmark, melodic daith metal is popular in the unnergrund muisic scene, an some mair established daith metal acts, sic as Illdisposed, hae acquired a mair melodic soond forby. In recent years, the genre haes gained somewhat o a popularity boost, acquirin an increasin followin in North Americae, especially amang North American fans o the Scandinavian baunds which still pioneer the genre tae this day; modren metalcore an later deathcore takes influence o melodic daith metal wi baunds includin: DevilDriver, The Black Dahlia Murder, Darkest Hour an Himsa.

Southern/Central Europe haes a growin scene an aa, wi baunds sic as Nightrage (Greece, Swaden, Finland, Belgium), Hollenthon (Austrick), Inactive Messiah (Greece) an Disarmonia Mundi (Italy) aw risin tae prominence in the scene, tho interestingly, maist baunds in central, continental Europe, seem tae hae incorporatit the mair symphonic elements that haes acome a popular aspect o European metal. Anither example is Eluveitie (Swisserland) which incorporates the "Gothenburg soond" wi fowk metal. Ither minor scenes hae begun emergin, especially in the oriental regions, sic as Japan, Turkey, UAE an Egyp. Baunds sic as Blood Stain Child (Japan) show this sma scene developin. Be'lakor frae Australie ar a great example an gatherin a lot o interest abroad an aa. Deus Ex Machina frae Singapore an thair interest abroad further reinforces this phenomenon.

Hivy metal subgenres
Melodic daith metal
Subgenres o daith metal

Melodic daith metal


Merikukka Forsius (born 12 August 1972, in Helsinki) is a Finnish politeecian an member o the Finnish Pairlament, representin the centre-richt Naitional Coalition Pairty (Kokoomus). She wis first electit tae pairlament in 1999 frae the Finnish Green League, but defectit tae Naitional Coalition Pairty in 2008. She haes been a member o the ceety cooncil o Vihti frae 1997 tae 2003 an aw.

Forsius has a master's degree in education frae the University o Turku. She haes been marriet twice. She haes twa sons: Dan (born 2004) wi her seicont husband Harry Harkimo, an Jim (born 2008). Forsius an Harkimo divorcit efter Dan's birth. Forsius wis involvit wi prime meenister Matti Vanhanen durin spring an simmer 2007. In September 2007 she engagit Vihti municipal manager Petri Härkönen, but they split up in November.

Forsius currently lives in Vihti wi her sons. She left her pairlamentar wirk for maternity leave in Mey 2008.

References

Freemit airtins
Personal wabsteid
Offeecial wabsteid

1972 births
Livin fowk
Green League politeecians
Naitional Coalition Pairty politeecians
Fowk frae Helsinki
Finnish weemen in politics

Merikukka Forsius


Po may mean:
 Polonium, a chemical element
 Po, the hero of the movie Kung Fu Panda
 Po (Teletubby), one of the Teletubbies
 Pô, a town in Burkina Faso
 Po, Asturias or Poo (until 2005), a parish of Llanes municipality, in Asturias, Spain
 Po River, in Italy
 Po River (Virginia), in the U.S. state of Virginia
 .po, an abbreviation of Portable Object and filename extension of text translation files used in software localization
 Po' boy (from "Poor Boy"), a type of submarine sandwich from New Orleans
 an abbreviation for Chamber pot
 Po!, an indie band from Leicester
 Sally Po, a fictional character in the Anime series, "Gundam Wing"
 pò (魄), the material manifestation of the soul according to Chinese belief

PO is also an acronym or abbreviation which may stand for:
Post office
Pau, France
PO postcode area centred on Portsmouth in the UK
In Armed services:
Petty Officer, a Non-Commissioned Officer rank in many navies
Pilot Officer, a junior commissioned rank the British and many Commonwealth air forces
In Aviation, Polar Air Cargo, IATA airline designator
Petrol Ofisi, Turkish petroleum distribution company
Pareto optimality
Purchase order
Principal Only, a type of collateralized mortgage obligation
Perfect Orange, a third wave ska band
 In law:
 Presiding Officer
 Parole/Probation officer
 In medicine, per os or per orem, literally "by mouth", a direction to take a medication by mouth
 In philosophy, Provocative operation, coined by Edward De Bono and part of a Lateral thinking technique
 In politics:
 Platforma Obywatelska, a Polish conservative-liberal party
 Pô (department), part of the Napoleonic Empire
 In Science and Technology:
 Pilkington Optronics, now Thales Optronics
 Product Owner in the Scrum development process
 Specimen code, collection of the Zoological Institute of the Russian Academy of Sciences, St Petersburg
 Petaoctet, a unit of information or computer storage
 In transportation, Chemin de Fer de Paris à Orléans, an old railway created to link Paris to Orléans
 Po, A Fracción of Barragan from the anime and manga series Bleach

Po


Donald Joseph Stanhouse (born February 12, 1951) is a retired American professional baseball pitcher who had an eight-year Major League Baseball (MLB) career (1972–1980) with a brief comeback in 1982.  He pitched for the Texas Rangers and Baltimore Orioles of the American League and the Montreal Expos and Los Angeles Dodgers of the National League.

Stanhouse was traded, along with Pete Mackanin, from the Rangers to the Expos for Willie Davis at the Winter Meetings on December 5, 1974. Shuttled back and forth from the bullpen to the starting rotation with the Rangers and Expos, he was acquired along with Joe Kerrigan and Gary Roenicke by the Orioles from Montreal for Rudy May, Randy Miller and Bryn Smith at the Winter Meetings on December 7, 1977. Stanhouse excelled in 1978 when Manager Earl Weaver employed him as a full-time closer.  Because of his Harpo Marx hairstyle and pre-game batting practice antics – where his primal scream would entertain early ballpark arrivals – he was quickly labeled Stan the Man Unusual, a pun on the nickname "Stan the Man" for Hall-of-Famer Stan Musial. Jim Palmer said that in 1978, he was the Orioles' best relief pitcher.

Stanhouse finished third in the American League in both 1978 and 1979 in saves, recording 45 over that span, helping the Orioles capture the American League Championship in 1979. He was selected to the American League All-Star team in 1979.

Although an effective closer, Stanhouse had a reputation of walking batters he was not willing to face.  Frequently his tactics would lead to dangerous situations in close games with multiple base-runners, and send the chain-smoking Weaver pacing back and forth in the dugout in agony. This resulted in Weaver nicknaming Stanhouse Fullpack, referring to the number of cigarettes consumed while watching him pitch. Weaver also was quoted in saying Stanhouse was an asshole, who ruined his health.

Stanhouse left the Orioles as a free agent after the Orioles lost the 1979 World Series and signed a large guaranteed contract with the Los Angeles Dodgers.  He was ineffective for the Dodgers in 1980, appearing in 21 games and posting an ERA over 5.00.  The Dodgers sent Stanhouse home during the season.  He did not pitch at all in 1981, after which his contract expired and he was not re-signed by the Dodgers.  Stanhouse retired after a brief comeback with the Orioles the following year.

After retirement, Stanhouse became a business consultant for a venture capital firm. Married for 27 years, and a father of three,  he lives in Trophy Club, Texas.

References

External links

Retrosheet
SABR Biography Project

1951 births
Living people
Águilas del Zulia players
American expatriate baseball players in Canada
American League All-Stars
Arizona Instructional League Mesa players
Baseball players from Illinois
Birmingham A's players
Baltimore Orioles players
Denver Bears players
Hawaii Islanders players
Iowa Oaks players
Leones del Caracas players
American expatriate baseball players in Venezuela
Los Angeles Dodgers players
Major League Baseball pitchers
Memphis Blues players
Montreal Expos players
People from Du Quoin, Illinois
Rochester Red Wings players
Spokane Indians players
Texas Rangers players
Tri-City A's players

Don Stanhouse


Langfossen is a waterfall located in Etne Municipality in Vestland county, Norway.  The waterfall is located about  southwest of the village of Fjæra.  The water falls down a towering mountain, a total distance of about  before the water leaps out into Åkrafjorden at the base of the mountain. European route E134 runs along the base of the waterfall, making access very easy.

The World Waterfall Database declared this waterfall to be one of the "best in the world". In March 2011 CNN/Budget Travel sat Langfossen as one of the worlds ten most beautiful waterfalls.  The waterfall is one of the few in Norway that has not been used in hydroelectric power generation, so it is still in its natural state.

Gallery

See also

References

Etne
Waterfalls of Vestland

Langfossen


Archain 1 is a protein that in humans is encoded by the ARCN1 gene.

Function

This gene maps in a region, which include the mixed lineage leukemia and Friend leukemia virus integration 1 genes, where multiple disease-associated chromosome translocations occur. It is an intracellular protein. Archain sequences are well conserved among eukaryotes and this protein may play a fundamental role in eukaryotic cell biology. It has similarities to heat shock proteins and clathrin-associated proteins, and may be involved in vesicle structure or vesicle trafficking.

References

Further reading

Archain 1


is a noodle from Yamanashi, Japan. It is made by stewing flat udon noodles and vegetables in miso soup. Though hōtō is a type of udon, locals do not consider it to be an udon dish because the dough is prepared like dumplings rather than noodles.

Hoto of other prefectures
The adjoining prefectures, Nagano, Shizuoka and Gunma have similar noodle dishes with soy sauce. They are called "Okkirikomi", "Niboutou" etc. More recently, such Hoto culture has been promoted to encourage profit from tourism.

History
There are many different stories about the history of Hoto. In the old days, in Yamanashi, rice fields were replaced by mulberry fields, to grow silkworms. Then, cultivation of wheat become popular and dishes which use flour developed. In all of the dishes, Hoto was economical because it used many vegetables and stock. Also, its taste was good. Therefore, Hoto spread throughout Yamanashi.

How to cook
First, knead flour with a little water in a bowl. Then spread the dough with a stick. Fold the dough and cut widely. You do not need to let it sit, or add salt. Nowadays, you can buy Hoto noodles around Yamanashi prefecture. The soup tastes like soybean paste. Adding pumpkin paste into the soup is popular. The stock is made from dried small sardines. The main ingredient is vegetables. In summer, leeks, onions, potatoes and so on are used. In winter, pumpkins, taro, carrots, napa cabbage and so on are used. Sometimes pork or chicken are used.

Noodles

Hōtō


Novels and short stories about Mars have been popular for over a hundred years. The planet's dramatic red color that some people can see is one reason for this.  another is that the planet  is close to Earth.  Also, it looks somewhat like Earth.  There are also stories about creatures from Mars on Earth and elsewhere.

Near the end of the 19th century, the astronomer
Giovanni Schiaparelli reported seeing what  he thought might be water channels on Mars. Because the Italian for channels is canali, English translations tended to render the word as "canals", implying artificial construction. This led to the idea of intelligent beings on Mars before it apparently dried up.

The following works of fiction deal with the planet itself, with any assumed Martian civilization as part of its planetary landscape.

Novels and short stories

First stories
Several early modern writers, including Athanasius Kircher and Emanuel Swedenborg, hypothesized contact with Mars. Early science fiction about Mars often involved the first voyages to the planet, sometimes as an invasion force, more often for the purposes of exploration.

Early works to 1910
 Across the Zodiac (1880) by Percy Greg.
 Melbourne and Mars: My Mysterious Life on Two Planets (1889) by Joseph Fraser.
 Unveiling a Parallel (1893) by Alice Ilgenfritz Jones and Ella Merchant.
 Journey to Mars (1894) by Gustavus W. Pope.
 The War of the Worlds (1898) by H. G. Wells. (This was later made into a radio drama in the United States and then into at least one feature film.)
 Edison's Conquest of Mars (1898) by Garrett P. Serviss.
 A Honeymoon in Space (1900), by George Griffith.
Gullivar of Mars (1905) by Edwin Lester Linden Arnold. (The protagonist's name is taken from Gulliver's Travels.
Doctor Omega (1906) by Arnould Galopin.
 Le prisonnier de la planète Mars [Vampires of Mars] (1908) and its sequel La guerre des vampires [War of the Vampires] (1909) by Gustave Le Rouge.
 Red Star (1908) by Alexander Bogdanov.

1910s and 1920s

 Le Mystère des XV (1911) by Jean de La Hire.
A Princess of Mars and another ten Mars stories (1912–1943) by Edgar Rice Burroughs.
Aelita (1922) by A.N. Tolstoy
 Les Navigateurs de l'Infini  (1925) by J.-H. Rosny aîné. Humans travels to Mars in a spaceship named Stellarium, and meets two competing races on the planet.

1930s
Last and First Men by Olaf Stapledon (1930)
The Swordsman of Mars and Outlaws of Mars (both 1933) by Otis Adelbert Kline.
"A Martian Odyssey" (1934), a short story by Stanley G. Weinbaum.
Out of the Silent Planet, by C. S. Lewis (1938)

1940s

What Mad Universe (1949) by Fredric Brown

1950s
The Martian Chronicles (1950) by Ray Bradbury.
Marooned on Mars (1952) by Lester del Rey.
 No Man Friday (1956) by Rex Gordon.
A World's Revival (Hebrew: תבל בתחיתה Tevel Be-Thiatah)  (1955) by Tzvi Livneh.
The Outward Urge (1959) by John Wyndham.

Living on Mars
By the 1930s, stories about reaching Mars had become somewhat trite, and the focus shifted to Mars as an alien landscape. New stories were set in a time after human contact and basic exploration. Some were about the colonization of Mars or otherwise used Mars as a setting rather than a goal.

1930s
Dweller in the Gulf (1932), The Vaults of Yoh-Vombis (1932) and Vulthoom (1935) by Clark Ashton Smith.
The Northwest Smith stories (1933–1936) by C. L. Moore.
 Legion of Space Series (1934–1982) by Jack Williamson.

1940s
The Secret of Sinharat, People of the Talisman and another eleven stories published between 1940 and 1964 by Leigh Brackett.
"Heredity" (1941), a short story by Isaac Asimov
Robert A. Heinlein The Green Hills of Earth (1947)
Robert A. HeinleinRed Planet (1949)
Robert A. Heinlein The Rolling Stones (1952)
Robert A. HeinleinPodkayne of Mars (1962)
Seetee Ship (1949) and Seetee Shock (1950) by Jack Williamson

1950s and early 1960s
 Genesis (story) (1951) by H. Beam Piper  (see  ,).
"Omnilingual" (1957) by H. Beam Piper
 The Sands of Mars (1951) by Arthur C. Clarke
David Starr, Space Ranger (1952) by Isaac Asimov writing as Paul French.
The Martian Way (1952) by Isaac Asimov
"One in Three Hundred" (1954) by J. T. McIntosh
"The Badge of Infamy" (1957) by Lester Del Rey
 The Sirens of Titan by Kurt Vonnegut (1959)
 Perry Rhodan series (1961- ) (in German)
"A Rose for Ecclesiastes" (1963) by Roger Zelazny
Philip K. Dick Martian Time Slip (1964)
Philip K. Dick The Three Stigmata of Palmer Eldritch (1965)).
Philip K. Dick Destination Mars (1963)

1960s and later
Beginning in 1965, the Mariner and Viking space probes revealed that the canals were an illusion, and that the Martian environment is extremely hostile to life. By the 1970s, the ideas of canals and ancient civilizations had to be abandoned.

Authors soon began writing stories based on the new Mars (frequently treating it as a desert planet). Most of these works have humans struggling to tame the planet, and some of them refer to terraforming (using technology to transform a planet's environment).

A common theme, particularly among American writers, is that of a Martian colony fighting for independence from Earth. It appeared already in Heinlein's Red Planet and is a major plot element in Greg Bear's Moving Mars and Kim Stanley Robinson's Mars trilogy. It is also part of the plot of the movie Total Recall and the television series Babylon 5. Many video games also use this concept, such as the Red Faction and Zone of the Enders series. A historical rebellion of Mars against Earth is also mentioned in the Star Trek series of novels.

In the decades following Mariner and Apollo, the once-popular subgenre of realistic stories about a first expedition to Mars fell out of fashion, possibly due to the failure of the Apollo Program to continue on to Mars. The early 1990s saw a revival and re-envisioning of realistic novels about Mars expeditions. Early novels in this renaissance were Jack Williamson's novel Beachhead and Ben Bova's novel Mars (both 1992), which envisioned large-scale expeditions to Mars according to the thinking of the 1990s. These were followed by Gregory Benford's The Martian Race (1999), Geoffrey A. Landis's Mars Crossing (2000), and Robert Zubrin's First Landing (2002), which took as their starting points the smaller and more focussed expedition strategies evolved in the late 1990s, mostly building on the concepts of Mars Direct.

Late 1960s and the 1970s
Larry Niven  Known Space stories (1964- )
Die Erde ist nah: die Marsexpedition (1970), by Ludek Pesek, published in English as The Earth is Near (1973)
 Police Your Planet (1975) by Lester Del Rey
 Birth of Fire (1976) by Jerry Pournelle
 Man Plus (1976) by Frederik Pohl, an astronaut is transformed into a cyborg capable of living on Mars.
 The Far Call by Gordon R. Dickson

1980s
 "Ananke"  (1982) by Stanisław Lem (a story in More Tales of Pirx the Pilot)
Watchmen (1985) by Alan Moore and Dave Gibbons
 The Forge of God (1987) by Greg Bear.
 Desolation Road (1988) by Ian McDonald i
 Draka series (1989-)
 Venus Prime (1989) The third book of the series: Hide & Seek is set on Mars.

1990s
Terry Bisson Voyage to the Red Planet (1990)
 Kim Stanley Robinson's Mars trilogy (Red Mars, Green Mars, Blue Mars, 1992–1996)
Kim Stanley Robinson: The Memory of Whiteness (1985).
 Mars (1992), Return to Mars (1999) and Mars Life (2008) by Ben Bova, from the Grand Tour series.
 Moving Mars (1993) by Greg Bear
 Red Dust (1993) by Paul J. McAuley
 Bright Messengers (1995) by Gentry Lee
 Voyage (1996) by Stephen Baxter
 Mars Underground (1997) by William K. Hartmann
Olympus Mons (1998) by Bud Sparhawk
Beige Planet Mars (1998) by Lance Parkin and Mark Clapham
 Semper Mars (1998) by Ian Douglas
 "Mars is No Place for Children" (1999) by Mary A. Turzillo
 The Martian Race (1999) by Gregory Benford
Brian Aldiss and Roger Penrose:  White Mars (1999)

21st century
 Mars Crossing (2000) by Geoffrey A. Landis
 "The Great Wall of Mars" (2000) by Alastair Reynolds
 First Landing (2002) by Robert Zubrin
Mars is the scene of the last of three recent space operas by John Barnes: In the Hall of the Martian King (2003). Barnes also sets one of the two Meme Wars novels on Mars: The Sky So Big and Black (2002).
 "Falling Onto Mars, by Geoffrey A. Landis
Ilium/Olympus series (2003- ) by Dan Simmons
 Stories by Caitlín R. Kiernan:
 "Bradbury Weather" (2005)
 "Zero Summer" (2007)
 "Excerpt from Memoirs of a Martian Demirep" (2007).
 An Old Fashioned Martian Girl (2004), by Mary A. Turzillo
 New Mobile Report Gundam Wing: Frozen Teardrop (2010-ongoing) by Katsuyuki Sumisawa is a novel continuation of the Gundam Wing anime series taking place primarily on the terraformed Mars.
 The Quantum Thief (2010) by  Hannu Rajaniemi

Nostalgic Mars fiction

Several post-Mariner works are homages to the older phase of Mars fiction, circumventing the scientific picture of a dry and lifeless Mars with an unbreathable atmosphere through such science fiction generic staples as positing its future terraforming, or creating alternate history versions of Mars, where Burroughs' Barsoom, Bradbury's Martian Chronicles or The War of the Worlds are literal truth.

Philip José Farmer's World of Tiers series (1965–1993)
Some Sword and planet series, such as Michael Moorcock's Kane of Old Mars trilogy (1965) and Lin Carter's Mysteries of Mars (1973–1984) are deliberately anachronistic homages to earlier visions of Mars, particularly Burroughs'.
 Robert A. Heinlein: The Number of the Beast (1980)
 A World Of Difference (1990) by Harry Turtledove
S. M. Stirling's Lords of Creation series includes In the Courts of the Crimson Kings, involving Mars.
 Larry Niven: Rainbow Mars (1999)
 "Larklight" (2006), a story by Phillip Reeve

Comics

In the Watchmen comic by Alan Moore and Dave Gibbons Dr. Manhattan character tours Mars and visits Olympus Mons, admiring its features. He takes his girlfriend there, soon after he leaves for another galaxy.
In the 2000 AD series The V.C.s Olympus Mons' crater is covered by a massive dome to retain an atmosphere as the main settlement on the planet.
Several stories of the DC Comics character Martian Manhunter take place on Mars, and the Manhunter is a Martian. Most of the Green Martians were wiped out by a plague, although the more ruthless White Martians still exist. Martians were among the most powerful races in the Universe, capable of telepathy, shapeshifting, and flight, though they have an aversion to fire.
The most recent issue of the webcomic Dr. McNinja features Dracula revealing that he discovered the cure for cancer and hid it on Mars.
 In Wonder Woman Pre-Crisis comics, Mars was the base of the god Mars, (see Ares). Spirits of the dead from various planets were taken to Mars and given new bodies to work. The Duke of Deception is a major villain of that world, operating a Lie Factory and making several attempts to invade Earth.
In January–February 1950, Superman journeys to Mars to help actor-director Orson Welles smash a plot by the Martian dictator Martler to "blitzkrieg the solar system" and conquer the Earth (S No. 62/1: "Black Magic on Mars!").
 In Tales to Astonish #2 (1959) "My Job: To Catch a Martian", a professor, who discovers an empty alien spacecraft, hires a private investigator to find the occupant when no one else will listen to him.
 In Tales to Astonish #3 (1959) "I Discovered the Men From Mars", a man from the year 1990 discovers a Martian space-craft while patrolling the coast on the lookout for communist spies.
 In the Manga and Anime Sailor Moon, released in 1992, in the silver millennium, Mars was inhabited by the warlike descendants of the Greek god Ares.  The character of Rei Hino is a modern descendant of Ares and is Sailor Mars. All her attacks are based on fire. Like the other planets in the modern solar system, Mars is no longer inhabitable.
 In the comic strip, Calvin and Hobbes: Weirdos From Another Planet! by Bill Watterson, Calvin and Hobbes travel to Mars because the Earth is too polluted.
In Marvel Family #36 Mars is shown to be inhabited by a warlike treacherous race that resemble 1940s military dictators. They join the Invaders from Infinity (see List of Captain Marvel (DC Comics) enemies) in their attempt to destroy the Solar System after being defeated, but are beaten and sent back to Mars while the Invaders are imprisoned and destroyed.

Martians in fiction

The Martian is a favorite character of classical science fiction; he was frequently found away from his home planet, often invading Earth, but sometimes simply a lonely character representing alienness from his surroundings. Martians, other than human beings transplanted to Mars, became rare in fiction after Mariner, except in exercises of deliberate nostalgia – more frequently in some genres, such as comics and animation, than in written literature.

Related pages
Science fiction movie

References

 http://blog.oup.com/2012/12/mars-literature-early-sci-fi/

Mars
Science fiction
Fantasy

Mars in fiction


Network attached storage (or NAS) is a computing solution. It means that storage (like a number of hard disks) is put on a computer network, so different users can access it. Today, boxes that already can do this are available rather cheaply. Also, such boxes can be built easily using a small or old computer. NAS is similar to, but easier to set up than a Storage area network.

Computer networking

Network-attached storage


Parental Advisory is a sticker that tells parents that something may not be suitable for children. The sticker is usually placed on Music CDs. It tells parents that the texts of the songs contain words or phrases that some consider bad for children. Parental Advisory stickers will usually appear on Hip Hop and Rap albums. Comic books may also have a Parental Advisory sticker on them.

References

Music

Parental advisory


In astronomy, an epoch (or sometimes epochal moment) is a moment in time for which the position or the orbital elements of a celestial body are specified.

The position at other times can be measured by taking into account proper motion or orbital motion. In the case of orbital elements for a solar system body, these change due to perturbation by other bodies in our solar system.

Celestial mechanics

Epoch (astronomy)