Gebelein

Gebelein (Arabic: الجبلين, Two Mountains; Egyptian: Inerty or Per-Hathor; ) was a town in Egypt. It is located on the Nile, about 40 km south of Thebes, in the New Valley Governorate.
The modern geographic area is known as Naga el-Gherira (Arabic: الغريرة).
Archaeology.
Gebelein is known for its cemetery, where archeological finds stretching from the Predynastic Period to the Middle Kingdom have been made. Archaeological interest in the town started in the early 18th century AD and was included in Benoît de Maillet's "Description de l'Egypte". As well as official excavations, many artifacts from the site were traded on the antiquities market and can be found in the museums of Turin, Cairo, Berlin, Lyons, and the British Museum.
Predynastic mummies.
The Gebelein predynastic mummies are six naturally mummified bodies, dating to approximately 3400 BC from the Late Predynastic period of Egypt, and were the first complete pre-dynastic bodies to be discovered. The well-preserved bodies were excavated at the end of the nineteenth century by Wallis Budge, the British Museum Keeper for Egyptology, from shallow sand graves near Gebelein (modern name Naga el-Gherira) in the Egyptian desert.
A Pre-dynastic mummified body dated to 3400 BC, excavated from this site, has been on display in the British Museum since 1901.
Temple of Hathor.
The site includes the remains from a temple to Hathor with a number of cartouches on mud bricks and a royal stela from the Second to Third Dynasties.
The temple is located on the east hill of the site. Items of several Second Intermediate Period rulers include a stele of Dedumose II, a block of Djedankhre Montemsaf, and a stela of a ruler named Sekhemtawy. Hyksos rulers mentioned are Apophis (on a lintel) and Khyan (on a black granite block).
Later period finds include a brick naming the High Priest of Amun Menkheperre and his wife Isetemkheb. The brick likely came from the Fort that enclosed the temple.
From the Ptolemaic period came fragments of a statue of Ptolemy VIII Euergetes II Limestone fragments from the shrine that would have held the statue were also found.
Ptolemaic period military camp.
During the reign of Ptolemy VI Philometor, a military camp was established at Gebelein after the Theban rebellion of 186 B.C. The camp was destroyed by rebel forces 88 BC and the site was never again inhabited on a larger scale. Several hundred Demotic and Greek papyri and ostraca pertaining to the soldiers and the local temple were found at the ruins between 1890 and 1930. These including the archive of the mercenary Horos son of Nechoutes and the Dryton and Apollonia Archive.


Raz, dwa, trzy (newspaper)

Raz, dwa, trzy was a Polish sports weekly, published in the interbellum period in Kraków, by the "Ilustrowany Kurier Codzienny" publishing house. Its first issue came out on April 21, 1931, the last one was printed in late August 1939. Following German and Soviet aggression on Poland, the weekly ceased to exist.


Bill Laswell discography

This article presents the complete oeuvre of American bassist, composer and music producer Bill Laswell, including his work as a band member and collaborating artist. Laswell has an expansive and eclectic discography and has been involved in hundreds of recordings with many artists from across the world. Laswell's music is influenced by a plethora of musical genres, such as funk, world music, jazz, drum and bass, dub and ambient music. Starting in 1978, Laswell has built a reputation as an accomplished bass player and composer. He has also had a prolific career as a music producer and sound engineer, overseeing the recording process of diverse musical acts such as Sly and Robbie, Afrika Bambaataa, Bernie Worrell, Blind Idiot God, Henry Threadgill and Buckethead.
References.
General
Notes


Ibbur

Ibbur (, "pregnancy" or "impregnation" or ""), is one of the transmigration forms of the soul and has similarities with Gilgul neshamot. "Ibbur" is always good or positive, while dybbuk (), is negative. "Ibbur" is the most positive form of possession, and the most complicated. It happens when a righteous soul decides to occupy a living person's body for a time, and joins, or spiritually "impregnates" the existing soul. Ibbur is always temporary, and the living person may or may not know that it has taken place. Often the living person has graciously given consent for the "Ibbur". The reason for "Ibbur" is always benevolent—the departed soul wishes to complete an important task, to fulfil a promise, or to perform a mitzvah (a religious duty) that can only be accomplished in the flesh. In Lurianic Kabbalah, "ibbur" occurs when an incomplete soul which cannot achieve tikun is completed by the addition of the soul of a tzadik, or spiritual master. Luria believed this to be possible even whilst the possessor was still alive.


Anemone coronaria

Anemone coronaria, the poppy anemone, Spanish marigold, or windflower, is a species of flowering plant in the genus "Anemone", native to the Mediterranean region.
Description.
"Anemone coronaria" is a herbaceous perennial tuberous plant growing to 20–40 cm tall, rarely to 60 cm (0.75–1.50 feet), spreading to 15–23 cm (0.50 to 0.75 feet), with a basal rosette of a few leaves, the leaves with three leaflets, each leaflet deeply lobed. The flowers which bloom from April to June are borne singly on a tall stem with a whorl of small leaves just below the flower; the flower is 3–8 cm diameter, with 5–8 red (but may be white or blue) showy petal-like tepals and a black centre. The pollen is dry, has an unsculpted exine, is less than 40 nm in diameter, and is usually deposited within 1.5 m of its source. This central mound consists of tightly packed pistils in the centre, with a crown-like ring of stamens surrounding this, which gives the species its name. The flowers produce 200–300 seeds. The plants form hard black tubers as storage organs.
Aside from its flowers resembling poppies, the red single wild form flowers resemble the flowers of the red single wild form of "Ranunculus asiaticus".
Taxonomy.
Within the genus "Anemone", "A. coronaria" is placed within subgenus Anemone, section "Anemone", subsection "Anemone" and is one of five species making up series Anemone, together with "A. hortensis" , "A. palmata" , "A. pavonina" and "A. somaliensis" . Within the series A. coronaria is sister to A. somaliensis. This series is a clade of Mediterranean tuberous anemones. It is also the type species for the subgenus.
Etymology.
"Anemone coronaria" means crown anemone, referring to the central crown of the flower, evoking regal associations. The Arabic name is translated literally as the wounds, or "pieces", of Nu'man. One possible source of the name traces back to the Sumerian god of food and vegetation, Tammuz, whose Phoenician epithet was "Nea'man". Tammuz is generally considered to have been drawn into the Greek pantheon as Adonis, who died of his wounds while hunting wild boar. The deity is transformed into a flower, stained by the blood of Adonis. Tammuz's Phoenician epithet "Nea'man" is believed to be both the source of "an-Nu'man" in Arabic which came through Syriac, and of "anemone" which came through Greek. Another possible source of the name is An-Nu'man III Bin Al-Munthir, the last Lakhmid king of Al-Hirah (582-c.609 AD) and a Christian Arab. is known to have protected the flowers during his reign. According to myth, the flower thrived on grave, paralleling the death and rebirth of Adonis.
In Hebrew, the anemone is "". "Kalanit" comes from the Hebrew word "kala כלה" which means "bride", "metzuya" means "common." The kalanit earned its name because of its beauty and majesty, evoking a bride on her wedding day. In 2013 "Anemone coronaria" was elected as the national flower of the State of Israel, in a poll arranged by the Society for the Protection of Nature in Israel (החברה להגנת הטבע) and Ynet. Each year in Israel there is a month-long festival to celebrate the blooming of the red anemones. During the British Mandate for Palestine, British paratroopers were nicknamed "kalaniyot" for their red berets.
Distribution and habitat.
Eastern Mediterranean littoral, from Greece, Albania, southern Turkey and Syria to Israel with sporadic extension east to northern Iraq and west along the Mediterranean shores of Italy, southern France and North Africa. "Anemone coronaria" grows wild all over the regions of Syria and Palestine.
Ecology.
In the wild, "A. coronaria" is winter flowering and cross pollinated by bees, flies and beetles, which can carry pollen over long distances.
Cultivation.
"Anemone coronaria" was introduced into England prior to 1596, being described in Thomas Johnson's edition of John Gerard's "Herball", first published in 1597 and was popular during the time of Queen Elizabeth I. By the beginning of the eighteenth century, breeders in France and Italy had already considerably improved the range of colours available.
"Anemone coronaria" is widely grown for its decorative flowers, and has a hardiness of USDA zones 7–10, preferring full sun to part shade. Although perennial in its native climate, "A. coronaria" is usually grown as an annual in cooler climates, from tubers. Planting is usually in the autumn if kept in pots in a greenhouse through the winter or in the ground in spring once the risk of frost has passed.
Cultivars.
Modern cultivars have very large flowers, with diameters of 8–10 cm and a wide range of bright and pastel colours, in addition to two toned varieties. The centre is usually black, but may be pale green in white varieties. Stems may be as tall as 40–50 cm, and each plant may produce 13–15 blooms.
Numerous cultivars have been selected and named, the most popular including the De Caen (single) and St Brigid (semi-double and double) groups of cultivars. The De Caen group are hybrids cultivated in the districts of Caen and Bayeux in France in the 18th century, and include 'Bicolor' (red with white), 'Blue Poppy' (blue), 'Mr Fokker' (purple), 'Sylphide' (deep pink) and 'The Bride' (white). Referred to as poppy anemones because they closely resemble the true poppy (Papaveroideae). St. Brigid cultivars originated in Ireland, and named after that county's saint, they include 'Lord Lieutenant' (purple blue) and 'The Governor' (red). In addition to these large groups, there are two minor groups, Rissoana which is very rustic and early blooming (November) and Grassensis with large double flowers that bloom in the spring.


The City of Comrades

The City of Comrades is a lost 1919 American silent drama film directed by Harry Beaumont with Tom Moore and Seena Owen in the leads. It was produced by Sam Goldwyn and released by Goldwyn Pictures.


While Paris Sleeps

While Paris Sleeps, aka "The Glory of Love", is a 1923 American silent drama film based on the novel "The Glory of Love" by Leslie Beresford (a.k.a. Pan), directed by Maurice Tourneur, and starring Lon Chaney and John Gilbert. The film is believed to be lost.
Plot.
Henri Santados (Lon Chaney) is an insane sculptor living in Paris and working in a wax museum owned by Father Marionette. He is in love with his model, Bebe Larvache, who cares nothing for him. Bebe meets a wealthy American, Dennis O'Keefe (John Gilbert) and they fall in love. A jealous Santados teams up with Father Marionette and they plot to get rid of O'Keefe. Meanwhile, O'Keefe's father, who strenuously objects to the relationship, convinces Bebe to leave his son alone, for his own good. She asks that she may spend one final night with Dennis at the Mardi Gras Festival. O'Keefe goes to pick Larvache up at the studio but Santados maneuvers her into a compromising position to make O'Keefe think that she is cheating on him. As the heartbroken O'Keefe leaves, he is captured by Marionette, who tortures him in the wax museum. Marionette calls Santados, and Bebe hears O'Keefe's voice over the phone. A friend of O'Keefe's, Georges Morier, manages to rescue him in time and rush him to the hospital where O'Keefe's father finally consents to the marriage.
Production.
Tourneur shot the film in 1920 under the title "The Glory of Love", but due to its gruesome nature, he was not able to get it released for three years. In 1923, the W. W. Hodkinson Corporation distributed the film theatrically, after changing the title to "While Paris Sleeps". They probably wanted to distribute it since the star of the film, Lon Chaney, had achieved great notoriety in Hollywood during the preceding three years, starring in films such as "A Blind Bargain", "Outside the Law" and "The Penalty". Critics commented that the film "has all the appearances of a picture that might have been made three or four years ago", and they were right.
Lon Chaney reunited with John Gilbert in 1924 in "He Who Gets Slapped", and director Tod Browning later cast John Gilbert in his 1927 film "The Show". Gilbert later became engaged to Greta Garbo, and drifted off into a string of big budget Hollywood romantic drama films before dying in 1936 from heart failure.


Leipzig Meuten

The Leipzig Meuten, (die Meuten meaning 'packs' in German) were anti-Nazi gangs of children, teenagers and young adults based in Leipzig during the Nazi period of Germany, who aimed to destroy Nazi Control. They were similar to the Edelweiss Pirates, but more politically driven.
Members.
Members came from working-class families and borrowed from socialist and communist traditions. Between 1937 and 1939, die Meuten in Leipzig had, according to the Gestapo, an estimated 1500 members.
Background.
The Meuten became active in Leipzig around 1937, and such as members of "Blasen" they were blue collar workers, apprentices and shop clerks. When they were not congregating in cinemas, public swimming pools, or formerly Communist neighborhood pubs, they liked to hike and discuss politics. There are reports of die Meuten in Dresden and other Saxon towns for certain, but the records of the activity is incredibly scarce.
Clothing.
The group wore motley clothes, with the males wearing plaid shirts, white socks and Lederhosen in the summer, and slalom shirts and ski pants in the winter. Females wore long blue skirts of the traditional youth movement. Red kerchiefs were used as pro-left sympathies were also seen in the group.
Communist leanings.
The group had Communist roots and listened to Radio Moscow and stretched the customary "bündisch bias" for everything Russian, while romanticizing the conditions in the Soviet Union. The group also used a vulgarized Russian greeting of "bud cadoff" instead of "Heil Hitler."
The group held strong SPD and KPD roots.
Nazi reaction.
They were dealt with ruthlessly by the Nazis.
A group of members were convicted in October 1938 and sentenced to between one and five years of incarceration, due to the Meuten being connected to Communism and at the time Germany held legislation that forbade the resurrection of any of the Weimar political parties.
Memorials.
There is a permanent exhibition commemorating them at the Leipzig School Museum. The group is also included in the Memorial to the German Resistance in Berlin, Germany.


Jacobo Langsner

Jacobo Langsner (23 June 1927 – 10 August 2020) was a Uruguayan playwright who had a strong presence in the Uruguayan theatre from 1950 onwards. His work is a showcase of middle-class hypocrisy.
Langsner was born in Romuli, Kingdom of Romania in a Jewish family, and died, aged 93, in Buenos Aires, Argentina.
One of his most highly regarded works is "Waiting for the Hearse." It was adapted into film in Argentina, another country where he was very successful.


Mythic Odysseys of Theros

Mythic Odysseys of Theros is a sourcebook that details the "Theros" campaign setting for the 5th edition of the "Dungeons & Dragons" fantasy role-playing game published in June 2020. The was originally created for the "" collectible card game and first appeared in the card set "Theros", which was released in September 2013. It is inspired by Greek mythology and has a powerful pantheon of Gods that are present and active in both the world and the lives of the player characters.
Contents.
"Mythic Odysseys of Theros" is a 256-page campaign and adventure guide for using the "Theros" setting, from the collectible card game "", in the 5th edition. The book expands on game elements for the 5th edition, such as:
Publication history.
Starting in 2016, James Wyatt, a "longtime Wizards employee who worked on D&D for over a decade before moving over to "Magic" in 2014", began to write a series of free PDF releases called "Plane Shift" where various planes were adapted for "Dungeons & Dragons". The positive response to the "Plane Shift" articles lead to the publication of "Guildmasters' Guide to Ravnica" (2018), the first full hardcover "Dungeons & Dragons" guide to the "Magic" setting, and the success of that sourcebook lead to the publication of "Mythic Odysseys of Theros". Wyatt and F. Wesley Schneider were the lead designers on the book.
The new sourcebook was announced on March 2, 2020 after being leaked through an Amazon product listing. While the book was originally scheduled for release on June 2, 2020, printing delays due to the COVID-19 pandemic meant that the hardcover release was delayed to July 21, 2020. An alternate art cover of the book was released as a local game store exclusive. The book is also available as a digital product through the following Wizards of the Coast licensees: D&D Beyond, Fantasy Grounds, and Roll20.
When asked in an interview on what elements from the card game were carried over and what elements were cut during development, Wyatt said, "I think the process was more additive than anything else, we took the world guides that were created for Theros for the card sets and expanded those to flesh it out. I think of "Magic" worldbuilding like building a movie set. The old fashioned stereotype of the movie set where you walk down the streets of the town in the western and it's just a facade and there are no actual buildings behind them. The Magic team is very good at creating the illusion that there is a world beyond those walls, but D&D players need to be able to go there, in ways that the card set doesn't. So, we did a lot of fleshing out".
Related products.
"Plane Shift" Series.
The various planes from "Magic: The Gathering" were first adapted for "Dungeons & Dragons" in a series of free PDF releases called "Plane Shift" by James Wyatt. Wyatt also writes the text for the series of "Art of Magic: The Gathering" coffee table books, which reprint illustrations from the cards with details for each plane's lore; the "Plane Shift" releases were created to allow players to use those books as campaign setting guides by providing the necessary rule adaptations. Between 2016 and 2018, six "Plane Shift" articles were released: Amonkhet, Dominaria, Innistrad, Ixalan, Kaladesh, and Zendikar, along with an Ixalan-set adventure.
However, these articles are not considered official material for organized play. In 2017, Mike Mearls wrote: "It's basically a thing James does for fun, and we don't want to burden it with needing all the work required to make it official".
"Theros Beyond Death".
"Theros Beyond Death" was a "Magic: The Gathering" post-block set expansion released in January 2020. In February 2020, "Screen Rant" reported that "As popular as the setting has been thanks to its Greek influences, the most recent set has experienced some controversy. Following the poor handling of the novel that accompanied the previous set "War of the Spark," the story material for "Theros Beyond Death" was delayed indefinitely; no novel was released, and story updates were never posted on "Magic's" website. This has disappointed fans greatly, as some very popular characters appeared in "Theros Beyond Death" and players bemoaned missing the chance to learn more about them. The official statement from "Wizards" is that it is waiting for the proper time and channel to release the story materials. A return to prominence for the setting in the form of a "Dungeons & Dragons" book could be just the opportunity they're waiting for".
Icons of the Realm.
WizKids released a set of 45 "Mythic Odysseys of Theros" themed "Dungeons & Dragons" miniatures as part of their Icons of the Realm blind box line.
Reception.
In "Publishers Weekly's" "Best-selling Books Week Ending July 25, 2020", "Mythic Odysseys of Theros" was #7 in "Hardcover Nonfiction" and sold 14,028 units.
Gavin Sheehan, for "Bleeding Cool," reported that the timing of book's publication, between "Critical Role"'s sourcebook and the COVID-19 pandemic, meant that "Mythic Odysseys Of Theros" "got passed over in a lot of eyes" especially since by the time of the "D&D Live 2020" event the focus had shifted to the new adventure book "Icewind Dale: Rime Of The Frostmaiden." Sheehan wrote that while the book is a good sourcebook it also "feels like a throwaway book made simply to rehook MTG players after Ravnica". Sheehan highlighted that the book has similar flaws as the "Magic" card set it is based on and that "there's an argument that you can miss entire sets of the TCG and not play the game for years, come back, and pick up right where you left off with the caveat of having to learn a few things that changed while you were away. And part of that theory is that some of the sets are just straight up forgettable and don't play into any major storyline or development of the game as a whole. And Theros is one of those sets as it came, did its thing for a year, and barely left a mark on the series. It makes for interesting storytelling, but it fails to seize on a lot of the things that make MTG popular, which shows up in this book as well".
Riley Silverman, for "Nerdist", highlighted that the setting of the sourcebook "is entirely self-contained within the gaming system. You don’t need to know the card block or even any Greek mythology to play it". Silverman wrote that "Theros is a setting for players looking for a little more "Clash of the Titans" instead of "Lord of the Rings". [...] One of the biggest departures from other D&D games is just how active a role gods play within Theros. [...] I particularly love the way the book incorporates the flavor of the gods themselves in their individual chapters, including examples of myths the folk of Theros might have about them. [...] If you’ve got the time to invest and a group willing to look over a new setting, Theros offers a unique D&D experience that allows for a break from the type of story without having to learn another gaming system, and it’s a vibrant and exciting setting that is definitely worth a look".
Simon Yule, for "GeekDad", wrote "Fans of "Magic The Gathering" will recognize this new setting, as "Mythic Odysseys of Theros" comes straight from WotC’s other main product line. And, like the accidental second child of an already stretched and loveless marriage, "D&D" fans will have to put up with some of "Magic"‘s oversized hand-me-downs. But don’t worry: those slightly worn-out jeans and unwanted, stained Converse All-Stars can find a new lease of life as second hand treasure". Yule highlighted that the sourcebook includes 50 pages of new monsters including new Mythic level monsters that add "a brand new mechanic to help DMs keep their players guessing. Each of these creatures has "Mythic Traits and Actions" which the Dungeon Master can use to ramp up the difficulty and really hammer home the sense of a truly terrifying and world-ending threat". Yule also highlighted that the sourcebook adds new player races and reprints some races, however, "in Theros they have their own unique traits, abilities, and characteristics that distinguish them from their Forgotten Realms counterparts".


List of Indiana state historical markers in Newton County

This is a list of the Indiana state historical markers in Newton County.
This is intended to be a detailed table of the official state historical marker placed in Newton County, Indiana, United States by the Indiana Historical Bureau. The location of the historical marker and its latitude and longitude coordinates are included below when available, along with its name, year of placement, and topics as recorded by the Historical Bureau. There is 1 historical marker located in Newton County.


Choi Chang-keun

Choi Chang-keun (최창근; 崔昌根; born 1941), widely known as C. K. Choi, is a South Korean master of taekwondo, and one of the twelve original masters of taekwondo of the Korea Taekwon-Do Association. Following a career in the South Korean military, Choi emigrated to Canada in 1969, where he continues to teach his martial art.
Early life.
Choi was born around 1941 in Korea, during the period of Japanese occupation. He began training in the martial arts in 1956, studying taekwondo and karate under instructors Hong and Kim in the South Korean army, and subsequently trained under Lim Woo-jong, Director of Taekwondo for the Korean 1st Army. By 1960, Choi had attained the rank of 2nd "dan" in taekwondo. In 1961, he helped Choi Hong-hi to create many of the present day Chang Hon patterns, Ge-Baek "hyung".
In 1962, Woo promoted Choi to the rank of 3rd "dan". That same year, Choi became the first taekwondo world champion in sparring and patterns, and then became the first tae soo do world champion (full contact, heavyweight, 3rd–5th "dan" division) in 1963. He later became one of the twelve original masters of taekwondo and taught in Malaysia. Through the late 1960s and 1970s, Choi was a key member of the taekwondo demonstration teams that accompanied H. H. Choi around the world.
Canada.
Choi moved to Vancouver, British Columbia, Canada, in 1969. He opened the first taekwondo school there in 1970. He also established the University of British Columbia's taekwondo club in the 1970s. In 1973, Choi held the rank of 7th "dan".
In 1980, Choi designed the International Taekwon-Do Federation's (ITF) tree logo that is worn on the back of every ITF uniform. He attained the rank of 8th "dan" in 1981, promoted by H. H. Choi, and 9th "dan" in 2002.
Choi has started a campaign to reunite ITF practitioners across the world. He continues to teach, conduct grading tests, give seminars, and offer assistance to those involved in taekwondo.


Nebraska lunar sample displays

The Nebraska lunar sample displays are two commemorative plaques consisting of small fragments of Moon specimen brought back with the Apollo 11 and Apollo 17 lunar missions and given in the 1970s to the people of Nebraska by United States President Richard Nixon as goodwill gifts.
Description.
Apollo 11.
The Nebraska Apollo 11 lunar sample display commemorative podium-style plaque consists of four "Moon rock" rice-grain size particle specimens that were collected by Apollo 11 astronauts Neil Armstrong and Buzz Aldrin in 1969 and a small Nebraska state flag that went to the Moon and back. The Apollo 11 Nebraska goodwill Moon rocks commemorative podium plaque lunar display was available for viewing in 1969 to Nebraskans at the Governor's Mansion from December 9 through December 19 (except December 16 and 17) from 10 a.m. to 6 p.m. Governor Tiemann's wife announced.
The four "Moon rocks" weigh about 0.05 grams total and are entirely enveloped in a clear plastic button the size of a coin which is mounted to a wooden board approximately a foot square on a small podium pedestal display. The small podium plaque display also has mounted on it a small Nebraska state flag that had been to the Moon and back that lies directly below the "goodwill Moon rocks". The small podium plaque display was given to the people of the state of Nebraska as a gift by President Nixon. Similar tiny "Moon rocks" displays were also distributed to all the other states of the United States and all the countries (at the time) of the world.
Apollo 17.
The Nebraska Apollo 17 lunar sample display commemorative plaque (10 by 14 inches) consists of one "Moon rock" particle specimen that was cut from lunar basalt 70017 and a Nebraska state flag. The basalt 70017 was collected by Apollo 17 astronaut Harrison Schmitt on the Moon in 1972. Once lunar basalt 70017 was brought back to Earth from the Moon, the basalt Moon rock was cut up into small fragments of approximately 1 gram. The specimen was enveloped in a plastic ball and mounted on the wooden plaque along with the Nebraska state flag which had been taken to the Moon and back by the crew of Apollo 17. The plaque was then distributed in 1973 by President Nixon to the state of Nebraska as he did that year to the other 49 states (the same as for the Apollo 11 plaque gifts). This was done as a goodwill gesture to promote peace and harmony.
History.
Shortly after the goodwill Moon rock displays were given to the state of Nebraska in the 1970s by President Nixon, they were stored at the Nebraska governor's mansion and completely forgotten about. Nobody knew where the plaque displays were. They were rediscovered in 1997 when Dianne Nelson, wife of then-governor of Nebraska Ben Nelson, got involved in a project to renovate the governor's mansion to its original condition. Dianne found the Nebraska Apollo displays while the mansion was undergoing renovations and didn't know exactly what they were. As far as she was concerned, they were just wooden displays with labels on them about Apollo missions which had been securely put away and forgotten about. The 2012 curator of the Ralph Mueller Planetarium, who has been at the Planetarium for over 40 years, confirmed that the specimens were misplaced and nobody knew where they were for many years. When Dianne came across the Apollo Moon rock displays in the process of renovation, she gave them to the Nebraska State Historical Society in Lincoln, Nebraska. The Historical Society, whose mission is to "educate people about Nebraska's past through historic artifacts and historic places", decided that the "Moon rocks" should be displayed in a natural history setting. The Society then gave the Apollo displays to the Ralph Mueller Planetarium of the University of Nebraska State Museum, whose mission is outer space education through planetarium teaching. The curator of the Planetarium said they had remodeled an old exhibit that is just outside the Planetarium lobby to present the Apollo lunar displays to the public.


Thawan Duchanee

Thawan Duchanee (September 27, 1939 – September 3, 2014) was a Thai contemporary painter, architect and sculptor with an international reputation. In 2001, this notable artist was given the prize by the Office of the National Culture Commission of Thailand as the National Thai Artist in Fine art and Visual art.
Thawan was raised in Chiang Rai, Thailand and started art studies at the age of fifteen at the Art and Craft College under the scholarship of the Ministry of Education of Thailand. In 1958, he furthered his studies at Painting, Sculpture and Graphic Art department, Silpakorn University.
Biography.
Early life and education.
Thawan appeared to be prodigiously gifted artist since he was a child. In his youth, he had a consuming passion for Buddhism. His attitude toward his work, however, had been changed since he belonged to the last generation of Silpa Bhirasri’s students at Silpakorn University. Thawan got good grades from his drawing works with his drawing works in university all along but he earned a low grade in Silpa’s drawing class. The reason his teacher gave to him is ‘your fish have no fishy smell, your bird can’t fly through the air, your horse can’t be ridden or rushed. You are just a copier not an actual artist’. Since then, Thawan started to work in a different way and became an outstanding student.
Illness and death.
After three months hospitalizations because of complications from hypertension and diabetes. Thawan died of liver failure on September 3, 2014 at the age of 74.
The funeral was held at Wat Debsirindrawas in Bangkok. The honoured cremation was bestowed by the Her Royal Highness Princess Maha Chakri Sirindhorn.
Work philosophy.
Buddhist references have played an important role in Thawan’s works. According to one of notable works, a series of Ramayana paintings he presented all of the characters in his own interpretation. Thawan earned a worldwide reputation as a Thai contemporary artist from these buddhist painting.
“Art is beyond nature and intellect” Thawan said. He gave priority to human artistic creativity in artworks.
Style and media.
Thawan was the first engraver using a new technique. He used special ballpoint pen to create engravings containing millions of strokes. After working in this way for a while,a doctor suggested him to stop because the way he worked had a disastrous effect on his health.
Thawan also created the painting by Zen brush in order to present a Zen philosophy in artistic form.
The unique characteristic of Thawan’s painting including not only form and religious story but also the colour he used. After learning about Chinese, Indian and Japanese artworks which characteristic is monochrome painting, He was inspired to paint in black and white in order to precisely express inner feelings.
Thawan is not only famous for his paintings but also architecture. His architectural masterpiece is Black House. It was the residence for Thawan for the rest of his life.
Critical responses.
His artworks are not widely accepted in the first place. A group of student demonstration destroyed his works because they considered them as religious insults. His paintings, however, eventually are mastered and valued as can be seen nowadays.


List of Pennsylvania state historical markers in Crawford County

This is a list of the Pennsylvania state historical markers in Crawford County.
This is intended to be a complete list of the official state historical markers placed in Crawford County, Pennsylvania by the Pennsylvania Historical and Museum Commission (PHMC). The locations of the historical markers, as well as the latitude and longitude coordinates as provided by the PHMC's database, are included below when available. There are 38 historical markers located in Crawford County.


Vert (heraldry)

In classical heraldry, vert () is the tincture equivalent to the colour "green". It is one of the five dark tinctures ("colours"). The word "vert" is simply the French for "green". It is used in English in the sense of a heraldic tincture since the early 16th century.
In Modern French, "vert" is not used as a heraldic term. Instead, the French heraldic term for green tincture is sinople. This has been the case since c. the 16th century. In medieval French heraldry, "vert" also meant "green" while "sinople" was a shade of red.
Vert is portrayed by the conventions of heraldic "hatching" (in black and white engravings) by lines at a 45-degree angle from upper left to lower right, or indicated by the abbreviation vt. when a coat of arms is tricked.
The colour green is commonly found in modern flags and coat of arms, and to a lesser extent also in the classical heraldry of the Late Middle Ages and the Early Modern period.
Green flags were historically carried by the Fatimid Caliphate in the 10th to 12th centuries, and by Ottokar II of Bohemia in the 13th century. In the modern period, a Green Ensign was flown by Irish vessels, becoming a symbol of Irish nationalism in the 19th and 20th century. The Empire of Brazil used a yellow rhombus on a green field from 1822, now seen in the flag of Brazil. In the 20th century, a green field was chosen for a number of national flag designs, especially in the Arab and Muslim world because of the symbolism of green in Islam, including the solid green flag of the Libyan Arab Jamahiriya (1977).
Sometimes, the different tinctures are said to be connected with special meanings or virtues, and represent certain elements and precious stones. Even if this is an idea mostly disregarded by serious heraldists throughout the centuries, it may be of anecdotal interest to see what they are, since the information may be used for poetic purposes. Many sources give different meanings, but the vert tincture is said to represent the following:
Middle Ages.
The green tincture was left out of some heraldic works in the Middle Ages, but the first known English treatise, the Anglo-Norman "De Heraudie" (dated to sometime between 1230 and 1345), lists vert among the other tinctures.
The French term "sinople" was in use prior to the 15th century, but it did not refer to green, but rather to red, being identical in origin to "Cinnabar", originally the name of a red pigment also known as "sinopia".
Descriptions of knightly shields as painted at least partly green in Arthurian romance are found earlier, even in the late 12th century. Here, the " Chevalier au Vert Escu" ("knight with the green shield") often marks a kind of supernatural character outside of normal chivalric society (as is still the case with the English "Green Knight" of c. 1390), perhaps in connection with the Wild Man or Green Man of medieval figurative art.
The Anglo-Norman "prose Brut" (c. 1200) has Brutus of Troy bear a green shield, "Brutus Vert-Escu, Brutus Viride Scutum".
Green is occasionally found in historical coats of arms (as opposed to the fictional "green knights" of Arthurian romance) from as early as the 13th century, but it remained rare, and indeed actively avoided, well into the 15th century, but becomes more common in the classical heraldry of the 16th and 17th centuries.
An early example of a green escutcheon was that of the coat of arms of Styria, based on the banner of Ottokar II of Bohemia (r. 1253-1278), described by chronist Ottokar aus der Gaal (c. 1315) as:
A curious example occurs in an early armorial of the Burgundian Order of the Knights of the Golden Fleece (Toison d'Or) where the arms of the Lannoy family are recorded as "argent, three lions rampant sinople, etc." Despite the fact that sinople signified a shade of red in early heraldry, the lions in this 15th century manuscript are clearly green, although rather faded. The fugitive nature of the green pigments of that day may have had some influence on the low use of that color in early heraldry.
Classical heraldry.
During the 16th century, green was still rare as a tincture for the field of a coat of arms, but it was used increasingly for the heraldic designs shown in the field, especially when depicting trees or other vegetation. Thus, the coat of arms of Hungary shows a "double cross on a hill" as a symbol of the Árpád kings, where the cross was shown in silver ("argent") and the hill in green, from the late 14th century.
The only green shown in the arms of the states of the Holy Roman Empire in the Quaternion Eagle by Hans Burgkmair (c. 1510) are the "crancelin" of Saxony and the "Zirbelnuss" of Augsburg.
The "three lions rampant, verts" of the Marquessate of Franchimont are attested in the 16th century.
"Siebmachers Wappenbuch" of 1605 shows a number of green heraldic devices in the coat of arms of cities. For example, the coat of arms of the town of Waldkappel ("forest chapel") as depicting a chapel in a forest on a red field, with the ground on which the chapel is standing, and four trees behind the chapel, drawn in green.
There are a number of other examples where Siebmacher as a green "mount" (the heraldic "hill" at the bottom of the shield on which the heraldic charge is "standing").
For the town of Grünberg, Siebmacher shows a yellow field on which a knight is riding, his horse running on a green "hill" and the knight flying a green banner.
Modern flags.
Historically, a Green Ensign was flown by Irish merchant vessels from the late 17th century.
Green flags flown by revolutionary uprisings include that used in the Vaudois insurrection against Bernese rule in the 1790s (which became the basis of the modern coat of arms of Vaud), the flag of the Irish Saint Patrick's Battalion (1846-1848) and Easter Rising (1916).
In the 20th century, a number of national flags were designed involving green, especially in the Muslim world, based on the traditional symbolism of green in Islam, and as one of the Pan-Arab colours.
Green is also common among the national flags of African countries; green is one of the Pan-African colours.
Other countries have used the colour green in their flags to represent the "greenness" of their lands and abundance of their nation.
The following contemporary national flags feature a solid green field:
Former national flags with green fields further include the solid green flag of the Libyan Arab Jamahiriya (1977-2011).


Sigfrid of Sweden

Saint Sigfrid of Sweden
(, , , ) was a missionary-bishop in Scandinavia during the first half of the 11th century. Originally from England, Saint Sigfrid is credited in late medieval king-lists and hagiography with performing the baptism of the first monarch of Sweden, Olof Skötkonung. He most likely arrived in Sweden soon after the year 1000 and conducted extensive missions in Götaland and Svealand. For some years after 1014, following his return to England, Sigfrid was based in Trondheim, Norway. However, his position there became untenable after the defeat of Olaf Haraldsson.
While in Norway, Sigfrid continued to participate in the Christianization of Sweden, to which he devoted the remainder of his life. According to Swedish and Icelandic tradition, he retired to Värend. Sigfrid later died in Växjö on an unknown date within the life-time of Adam of Bremen. Sigfrid's burial-place in Växjö became the centre of a cult. According to a statement by Johannes Vastovius, an antiquarian writing in the 17th century, Sigfrid was canonized by Pope Hadrian IV c. 1158. His feast day is 15 February.
Sigfrid is remembered in the Church of England with a commemoration on 15 February.
Historical background.
In the ninth century, Anskar, 'Apostle of the North', had already made a missionary journey to Sweden and found Christians among those in captivity there. Subsequently, archbishops of Hamburg-Bremen, as Anskar's successors, and on the basis of papal documents which are now considered of varying degrees of authenticity, regarded themselves as likewise charged with the evangelization of the Far North. Attempts to bring Christianity to Sweden continued sporadically through the ninth and tenth centuries with a measure of success, as is attested particularly by the archaeology of Västergötland.
At the time, the Swedish Kingdom comprised Svealand in the north and Götaland in the south, in addition to provinces bordering Norway, and various offshore islands including Gotland. For a short period after the Battle of Svolder (1000), the King of Sweden controlled a considerable part of Norway and throughout the period of Sigfrid's missions, control of Skåne was disputed between Sweden and Denmark. However, the Swedish Kingdom, as a whole, long remained a conservative bastion of traditional Nordic polytheism, defending itself against Christian missions by a law forbidding forcible conversion. The destruction of its principal cult-centre of Thor, Wodan, and Fricco in Uppsala was not carried out until late in the eleventh century, and the thorough Christianization of the kingdom had to wait until the twelfth century.
Sigfrid's career, therefore, belonged to a period when neither of these goals had yet been achieved, but his success, fame, and influence on younger missionaries nevertheless sufficed to earn him recognition as the primary 'Apostle of Sweden'. That he also worked in Norway, something not at all evident from his hagiography, is stated as a fact by Adam of Bremen, while an anonymous "Historia Norvegie" additionally reports that Sigfrid was transported from England to Norway, along with other bishops, by the future King and Saint, Olaf Haraldsson. This probably happened in the autumn of 1014. He visited Bremen on at least two occasions; one dates back to perhaps c. 1015, and the other, more certainly, to c. 1030. On the former occasion he entrusted a protégé called Osmund to the schools of Bremen for his education; on the latter, he brought good news to the Archbishop of Hamburg-Bremen about the success of his most recent missions in Sweden. Two Swedish dioceses, Växjö and Skara, claim St Sigfrid as their founding bishop.
The problematic character of the evidence for Saint Sigfrid's career.
Statements about the life of Saint Sigfrid that can be regarded as unimpeachable are hard to discover, either in medieval primary sources or in modern reference books; scholars agree in declaring that very little can safely be said about him. The main difficulty for historians is that none of this pioneering missionary's correspondence has survived and, to our knowledge, none of his colleagues in the Scandinavian mission-field wrote a memoir relating his achievements. While it is well-nigh inconceivable that any important pre-Reformation mission-leader originating from England would have set about his work without papal accreditation, in the case of St. Sigfrid, there are no known records of his dealings with Rome, or with the kings, or archbishops of England. The destruction by fire in 1069 of York Minster's archives has left it impossible to reconstruct in any detail the history of the Scandinavian missions dispatched from England before that date.
Hagiographical narratives of Sigfrid's work in Sweden.
The sources which attest to the activity of Saint Sigfrid—late-medieval Vitae, king-lists of Sweden, and bishop-lists of Swedish dioceses— are generally dismissed today by academic historians both in Sweden and the English-speaking world as of dubious reliability. The two main Latin Vitae open with an episode in which envoys are sent by a king of the Svear (or Götar) called Olavus to a King of England named 'Mildred', entreating him to send Christian missionaries to his country—a request to which Sigfrid, 'Archbishop of York', responds positively. Rather less challenging to modern sceptical attitudes are traditions that, soon after his first arrival in Sweden, Saint Sigfrid was granted land for the church by the newly baptized King Olavus at Husaby (in Västergötland, not far from Skara), and also two more estates, called Hoff and Tiurby, in the vicinity of the future city of Växjö, this time in judicial compensation for the murder of three of his nephews, who had been assisting him in his mission. These are named in the Vitae as Unaman (a priest), Sunaman (a deacon) and Vinaman (a subdeacon). It is reported that their severed heads, deliberately plunged into a lake by the murderers, were miraculously discovered, minus their bodies, by their uncle. Already, before the triple murder, Sigfrid had been instructed by an angel, in a dream, to build a church at the place called Östrabo, later to known as Växjö.
Whereas Sigfrid's earliest days in Sweden are reported by the late-medieval hagiographers in some detail, with extreme specificity as regards names and locations, most of his subsequent long missionary career in the Swedish Kingdom is sketched in the extant Vitae with infuriating vagueness, and with no mention of any journeys and sojourns that he may have made anywhere outside that country after his initial journey there from England via Denmark. Vita I concludes with a report that, much later in his life, he elected to travel to Värend, 'the southernmost district in Götaland', for his retirement, where, as a very old man, he died at Växjö. This tradition is also touched upon in the late-medieval bishop-lists of Skara, and in an Icelandic tale, also late-medieval, about a composite saga-character called Bishop 'Sigurð'. 'Sigurð' appears to be an amalgam between Sigewéard, also known as Johannes, the first of three bishops from England reported by Adam of Bremen to have been based in Trondheim, and the third such bishop, identifiable as our Saint Sigfrid. The Icelandic text adds details about Bishop 'Sigurd's demise in Värend, which might suggest access by its author to richer authentic information about Saint Sigfrid than we possess, but unfortunately, not only is 'Värend' mistaken here for the name of a town, but other narratives by the same author about Bishop 'Sigurd' - his expedition to Jerusalem, and his courageous confrontation with the pagans of Sigtuna - are too novelistic in approach to inspire the trust of cautious scholars.
Vita II asserts that Sigfrid established separate bishoprics for the western and eastern parts of Götaland and also, further north, in Svealand, for Uppsala and Strängnäs. While there is no inherent improbability in the supposition that Saint Sigfrid 'from England' (supposing he been given papal authorization and the standing of a missionary archbishop) might have followed the example of Saints Augustine, Willibrord and Boniface in ordaining bishops for rural regions and population centres within his northern European mission-field, these reports of bishopric-foundation are not usually taken seriously. This is not only because the hagiographical context in which they are presented is easy to dismiss as a tissue of lying tales: the reports themselves appear to conflict with the account of Swedish church-history supplied by Adam of Bremen, a much earlier and seemingly more reliable authority. However, these considerations do not necessarily amount to conclusive disproof.
Disambiguation.
For chronological reasons, Saint Sigfrid of Sweden cannot possibly be identifiable with Sigefrid, a monk of Glastonbury whose work as a missionary-bishop to Norway belonged to the days of England's King Edgar (regnal dates 959-975). Despite much confusion generated by Icelandic sources, this Saint Sigfrid also needs to be firmly distinguished from Sigewéard (also known as Johannes), the leading bishop in Olaf Tryggvason's Norway at the end of the tenth century, who seems very probably identifiable with a missionary bishop called 'Siwardus' who retired to the monastery of Ramsey in the abbacy of Eadnoth (993 - c.1008).
On the other hand, it seems safe to identify the Sigfrid of Swedish hagiography and bishop-list traditions with Adam of Bremen's 'Sigafridus', missionary to Sweden as well as Norway. However, it is also possible to identify the apostle to Sweden and 'bishop of the Norwegians', with Sigeferð, bishop of Lindsey, a signatory of certain charters of Æthelred II around the time of the millennium.
In his hagiography, Saint Sigfrid of Sweden is problematically described as having held the office of Archbishop of York. It is possible that Sigeferð of Lindsey could have been elected to that office in the late Spring of 1002, following the death of Archbishop Ealdwulf, but because of a call to evangelize Sweden, resigned before enthronement, whereupon Wulfstan, Bishop of London, took his place. But this possibility is not capable of proof. Alternative hypotheses regarding the alleged archiepiscopal rank of Saint Sigfrid can reasonably be mooted, as they have been in the past.
Adam of Bremen's perspective on the missions to Sweden.
Adam of Bremen, master of the schools of Bremen in the third and fourth quarter of the 11th century, wrote about missionary activity in Scandinavia in the context of a history of the archbishopric of Hamburg-Bremen, the Gesta Hammaburgensis Ecclesiae Pontificum. Unsurprisingly, he foregrounds the missions dispatched by the archbishops of that province, who regarded themselves as the rightful heirs of St. Anskar, claiming to have been given sole responsibility for the evangelization of the Far North in papal documents of varying degrees of authenticity. According to Adam's account, the only diocese founded in the Swedish Kingdom in the first half of the 11th century was that of Skara, in Götaland, endowed by Olof Skötkonung in his later years, with Thurgot, a nominee of Archbishop Unwan of Hamburg-Bremen, as its first bishop. Not until the 1060s was there to be another attempt by an archbishop of Hamburg-Bremen to found a bishopric in Sweden, this time at Sigtuna in Svealand, and the attempt failed. The reason for this failure was, according to Adam, pagan opposition, and we need not doubt that this was one factor. But another reason could have been the favour with which 'English' missionaries, as distinct from those dispatched from Bremen, had come to be regarded by those in the population of Svealand who had by that date embraced Christianity. The evidence of runic memorial stones datable to the relevant period suggests that such people were already quite numerous.
The date (not supplied by Adam) at which the Diocese of Skara was founded seems to have been c. 1020, if we may judge from traditions about near-contemporary events as recounted in the Saint Olaf Saga of Snorri Sturluson. Bishop Thurgot, after working for an unspecified length of time among the Götar, was, for some unexplained reason, recalled to Bremen, where he took sick and died in c. 1030. The man appointed to succeed him, Gottskalk, Abbot of Ramelsloh, declined ever to leave his north-German monastery for Sweden, and the result was a virtual vacancy-in-see at Skara. This seems to have lasted more than a quarter-century, coming to an end only with Gottskalk's death in c. 1055 and the eventual accession to the see of Bishop Adalward I in c. 1058. As bishop-elect, Adalward, formerly Dean of Bremen, first had to oust Osmund (Osmundus), court-bishop to Emund, king of Sweden, who was discovered behaving as if he were that country's archbishop. At first, furthermore, Osmund was successful in asserting that he had a better claim to ecclesiastical primacy in Sweden than Adalward, who had only Hamburg-Bremen's authorization for his mission, not that of Rome.
Bishop Osmund is known, from Adam's account, to have been educated at the schools of Bremen under the sponsorship of Sigafridus, bishop of the Norwegians, presumably, the same third bishop in Trondheim who was known also for his missions to Sweden. It is reasonable to surmise from this incident that this Bishop Sigfrid, though from England, was disposed to cultivate a good diplomatic relationship with the Hamburg-Bremen archbishopric. Another testimony of his courtesy in relation to the authorities in Bremen is the fact that he was on a visit there, reporting on his successes in Sweden, at the time of Thurgot's death and funeral. But plainly he was not an appointee of an archbishop of Hamburg-Bremen. Nor was his protégé and apparent successor, Osmund, who, by claiming papal authorization for his assuming of an archiepiscopal role in Sweden in the mid-1050s, incurred charges of insubordination and ingratitude towards the archdiocese which had provided him with his education.
Adam, the historian of that archdiocese, was broad-minded enough to acknowledge on many occasions the important part played by missionaries dispatched from places other than Bremen in the evangelization of the Far North. He vouches specifically for the fame of Sigfrid. But his information about the processes whereby Norway and Sweden were evangelized was impressionistic, patchy, and sometimes out of date, having been obtained at second-hand from well-travelled visitors to Bremen, rather than from personal travel and fact-finding.
His most distinguished informant was Svein Estrithsen, King of Denmark, who had spent his soldiering days in the service of Anund Jakob, son and heir of Olof Skötkonung. Svein Estrithsen had great respect for the missionaries working among the 'barbarians' in the remoter parts of the area which the Hamburg-Bremen archbishopric considered its province, pointing out once to Archbishop Adalbert that they had a distinct advantage over clergy from Bremen, in coming from a cultural background which gave them an affinity and a shared language with their prospective converts. Anglo-Scandinavians would have been among the people he had in mind, along with Christians actually of Danish, Norwegian or Swedish nationality. The general impression Adam had gained, most likely from Svein Estrithsen, was that 'among the Norwegians and Swedes, because the planting of Christianity is something new, no dioceses with fixed boundaries have so far been designated, but all of the bishops chosen by a king or the populace combine to build a church and, traveling around a region, draw as many people as they can to Christianity and govern them without rancour as long as they live'. Adam thus stresses the mobility and adaptability of the missionaries, whose leader Saint Sigfrid seems to have been, and the collaborative nature of their enterprises. He mentions no particular names of places in Sweden where bishops were installed in churches by common consent. But that is not to say that Sigfrid might not have initiated the building of churches at Uppsala and Strängnäs, which were from the beginning envisaged as at least potential cathedrals of those cities and the countryside surrounding them—or that he may not have, from the outset, envisaged the newly acquired Church properties at Husaby and in the district of Värend as headquarters for two distinct missions aimed at the two main sectors into which Götaland was divided. The question of whether the reports of bishopric-foundation in Vita Sigfridi II had a factual basis is ripe for re-examination.
The sequence of events in Saint Sigfrid's missionary career: an attempt at reconstruction.
Medieval primary sources are unanimous in stating that Saint Sigfrid came from England (Latin: "Anglia"), "Anglia" being a geographical term which, for Adam of Bremen, meant the whole of the large island known to the Romans as Britannia, distinct from Ireland (Hibernia) 'to the left of it'. No information is given in any extant pre-modern text as to Sigfrid's exact place of birth within England, or about any attachment he may have had to a monastic community, English or continental.
The hagiographical traditions about Saint Sigfrid's first arrival in the Swedish Kingdom presuppose a political background in which a king called Olavus, desirous of his country's adoption of Catholic Christianity, was ruling in a kingdom which included both Svealand and Götaland. At the same time, England and Denmark were being ruled by two separate kings, not by one, as was the case during the ascendency of Cnut, who ultimately gained control of Norway as well as England and Denmark. The scenario evoked in the problematic opening episodes of Saint Sigfrid's Lives is thus suggestive of the situation, immediately after the Battle of Svolder in the year 1000, when Æthelred II was king of England, while the Danish king, Svein Forkbeard, and his Swedish counterpart, Olof Eriksson Skötkonung, had recently made a pact agreeing to promote Christianity in their respective realms and spread it abroad. A date early in the first decade of the new millennium may, therefore, be hypothetically suggested for St Sigfrid's first arrival in Sweden and the beginning of his missionary activities there.
Material evidence of Anglo-Saxon Christian influence on Olof Skötkonung from the beginning of his reign in c. 995 may be found in his coinage. The spread of the fashion for (mainly Christian) rune-stones northward from Denmark provides evidence of intensive missionary activity, particularly in Götaland in the first quarter of the eleventh century. This is a period to which the earliest of the liturgical manuscript fragments of English origin found in Sweden may also belong, though there is much dispute about the dating of particular examples.
Sigfrid's main sojourn in Norway evidently belonged to the years of the ascendancy of Olaf Haraldsson, who seized the throne there in 1015. According to an anonymous "Historia Norvegie", Sigfrid was the name of one of the four bishops transported across the North Sea from England to Norway by this nautical war-lord, probably in the autumn of 1014, following an episode when he had helped restore Æthelred II to the throne of England. It is hence likely that, in Snorri Sturluson's saga-narratives, the activities credited to the bishop 'Sigurd' in the reign of Olaf Haraldsson (Saint Olaf), reflect actual events in the Norwegian ministry of Saint Sigfrid, whereas those attributed to an identically named bishop in the saga of Olaf Tryggvason reflect the achievements of an earlier English bishop, Sigewéard, otherwise known as Johannes.
Sigfrid was a 'bishop of the Norwegians' at the time when he entrusted the future bishop Osmund to the schools of Bremen. A birth-date for Osmund of c. 1000 is suggested by the fact that he seemed 'old' to the monks of Ely, when he spent his retirement in their company for a period between the years 1057 and 1072. Perhaps Sigfrid had brought the young Osmund over the North Sea from England with him late in 1014 and took him to Bremen in the following year. But other sequences of events, and hence different chronologies are possible to envisage.
Royal displeasure on the part of Olof Skötkonung is the most likely explanation for Sigfrid's departure from the Swedish Kingdom back to England and then to Norway. Certainly, in c. 1020, when that king, on retirement to Götaland, decided upon the foundation of a new bishopric based at Skara, it was to Bremen that he looked for a bishop, rather than to England. But the death of Olof Skötkonung, soon enough followed by the recall of Thurgot, Bishop of Skara, to Bremen, altered the church-political situation in Sweden in ways which could have encouraged Sigfrid, as early as the mid-1020s, to base himself once more exclusively in his old mission field.
The last appearance in Norway of Bishop 'Sigurð' in Snorri's Óláfs saga Helga, chapter 120, is implicitly dated to the tenth year of the reign of Olaf Haraldsson of Norway (1025); the death of Olof, King of Sweden, is reported, in chapter 114, as having happened earlier than this. We need not assume that Sigfrid's appointment as the third bishop to be based in Trondheim tied him exclusively to Norway: it is credible that all along he was at liberty to make visits to his colleagues working on the other side of the Norwegian-Swedish border—given that Olaf Haraldsson is said to have encouraged the bishops whom he ferried across the North Sea to travel on to 'Svealand, Götaland, and all the islands beyond Norway.' Adam of Bremen specifically states that Bishop Sigfrid preached to both the Swedes and the Norwegians 'side by side' ("Latin 'iuxta"'). The journey from one mission-field to the other, though arduous if undertaken overland, would have been tolerably easy by ship. So, possibly, Sigfrid was still based in Norway at the time of Olaf Haraldsson's defeat by Cnut of Denmark and Anund Jakob of Sweden at the battle of the Holy River (1027). But after that, Cnut's takeover of power in Norway was followed by a radical change in church leadership which would have made Sigfrid's previous position in Trondheim untenable. By c. 1030, he could look back on great successes specifically in his Swedish mission-field, which he was able to report to Archbishop Libentius when—in company with two fellow-bishops, Odinkar the Younger from Denmark and Rodolf from Norway—he made a courteous visit to Bremen at the time of Bishop Thurgot's funeral.
Sigfrid's movements after that visit are unrecorded, apart from his eventual move to Värend. Of the period prior to his retirement, Vita I merely tells us that: 'He traversed all parts of Sweden, preaching, baptizing and converting the people to the faith of Christ, and he also urged those who he had imbued with the faith by holy admonitions that they should persevere, for they would receive eternal rewards from God. In particular, he constructed churches, ordained clerics and gave them orders to gain people for the Lord by preaching and baptizing.'
By 1030, Sigfrid may well already have reached an age appropriate for retirement from a life of such demanding activity. However, the refusal of Bishop-elect Gottskalk to take up residence in Götaland brought about a prolonged crisis of leadership in the newly founded diocese of Skara, and there is some evidence that Sigfrid, presumably basing himself at Husaby, was the first to step into the breach.
In the late-medieval bishop-lists of Skara, 'Saint' Sigfrid 'from England', is commemorated as the first bishop of the diocese - with no mention of Thurgot, let alone Gottskalk. Sigfrid is also credited with having demarcated churchyards for three adjacent tiny villages in Västergötland: Friggeråker, (Östra) Gerum and Agnestad. This incident is unlikely to have happened before Christianization in the vicinity of Skara had reached an advanced stage, probably in the 1020s or early 1030s. By that time, rune-specialists believe that in Västergötland, though not yet further north in the Swedish Kingdom, the older custom of erecting wayside runic memorials to the dead had largely been abandoned in favour of churchyard burials. This episode about the three village churchyards sounds like a piece of short-term deputization for an absent bishop. Following this incident, so tradition says, Sigfrid went on his way to Värend. Maybe it was remembered at Skara because it was his last action in Västergötland.
It is implied, later in the bishop-list, that Sigfrid never actually 'sat' as bishop at Skara. Not until a somewhat later stage in the 'vacancy in see' crisis did Bishop Osmund, presumably Sigfrid's protégé, venture to do this, after being granted a residence on former common-land adjacent to that of the Dean, presumably with the consent of the local populace and the Cathedral Chapter. From an anglophile point of view expressed in Vita Sigfridi II, this move constituted transference of the Bishop's see, after a long elapse of time, from Husaby to Skara.
To the information conveyed by Sigefrid's Vita I, that he died and was buried in Växjö, the late-medieval author of Óláfs saga Tryggvasonar en mesta adds an anecdote about Bishop 'Sigurd', set in 'a town called Värend'. This story alleges that the bishop had become slightly forgetful about the niceties of Church discipline before his death in extreme old age. But, while it is doubtless the case that fuller accounts of the life of St Sigfrid were in circulation in the pre-Reformation era than now, a warning has already been given against trusting the reportage of this particular Icelandic author.
No primary source gives any precise date for Sigfrid's demise. The only reasonably safe chronological finding deducible from extant evidence is that Sigfrid lived on at or near Växjö in retirement for a considerable number of years after his attendance, in c.1030, at the funeral in Bremen of Bishop Thurgot.
Successors.
With regard to Trondheim, Adam of Bremen names Tholf and Siwardus, both Hamburg-Bremen appointees, as the successors to the earliest three bishops, all of whom had come 'from England'. 'Tholf' may have been Throlf (Thorulf), a bishop who, according to Adam, was put in charge of the Orkneys (a day's sea-journey from Trondheim), while 'Siwardus' seems identifiable with the Danish Bishop 'Sigurð', who, according to Snorri, was appointed by Cnut as court-bishop to the jarl who became his first regent in Norway, but became so unpopular for his disparagement of Olaf Haraldsson that he left Norway, whereupon Grimkel, Sigfrid's predecessor in Trondheim, was recalled from a mission in the mountains to replace him.
That Sigfrid continued, even in his retirement, to be a director of Christian mission in Sweden, advising younger clergy in their choices of mission field, is the implication of hagiographical traditions linking him with Saint Eskil of Strängnäs and Saint David of Västerås. These two saints were prominent among the missionaries of English origin who carried on Sigfrid's work in Svealand in the period which followed the expulsion of Bishop Osmund (most probably in 1057) and the subsequent failure in c. 1060 of Archbishop Adalbert's attempt to set up a new diocesan see at Sigtuna. As for Götaland: several of the eleventh-century bishops in the succession-list of bishops of Skara are stated to have been from England, though others were definitely not.
Problematically, the bishop-lists of Skara state that Sigfrid's immediate successor in Västergötland was 'Archbishop Unni' or 'Saint Unno', specifying that he was an Englishman who was martyred by stoning. Critical scholars have to decide whether he should be presumed to be a genuine historical figure of some importance or a fictional doublet of a tenth-century Archbishop of Hamburg-Bremen, who died in Sweden. Osmund is said to have succeeded him. In the Växjö bishop-list, Osmund is named as Sigfrid's immediate successor, but the list suffers from an evident lacuna, skipping as it does from the 'first' to the 'third' of Sigfrid's successors. It could be that, here too, the name of 'Unni'/'Unno' once appeared before that of Osmund, but was deleted by someone who thought him fictional.
The issue of the conflict of ecclesiastical interests between Hamburg-Bremen and England with regard to Sweden, which the success of Saint Sigfrid's had precipitated, was not finally settled until the twelfth century, when new archbishoprics were established within Scandinavia itself, successively at Lund (1104), Trondheim (1152) and Uppsala (1162). As Papal Legate to Scandinavia in 1150, Nicholas Breakspear, the future Pope Hadrian IV, was prominent in furthering the latter part of the process that led to the eventual settlement.


J. T. Jecker House

The J. T. Jecker House at 104 N. Liberty in Victoria, Texas, United States, was built in 1870. It was designed by architect Jules Leffland in Late Victorian architecture. It was listed on the National Register of Historic Places (NRHP) in 1987.
It is a two-story wood frame house with a two-story three-bay porch on the five-bay front of the building. The original house, built c.1870, is believed to have been the home of Dr. James B.P. January, who served as physician for Sam Houston's army during the Texas Revolution. In 1904 it was renovated for Joe T. Jecker, then the owner, to designs by architect Jules Leffland. In 1983 it appeared much as it did in 1904.
It was listed on the NRHP as part of a study which listed numerous historic resources in the Victoria area.


Gules

In heraldry, gules () is the tincture with the colour red. It is one of the class of five dark tinctures called "colours", the others being azure (blue), sable (black), vert (green) and purpure (purple).
In engraving, it is sometimes depicted by hatching of vertical lines. In tricking—abbreviations written in areas to indicate their tinctures—it is marked with gu..
Etymology.
The term "gules" derives from the Old French word , literally "throats" (related to the English "gullet"; modern French ), but also used to refer to a fur neckpiece, usually made of red fur.
A.C. Fox-Davies states that the term originates from the Persian word , "rose", but according to Brault, there is no evidence to support this derivation.
Examples.
Gules is the most widely used heraldic tincture. Through the sixteenth century, nearly half of all noble coats of arms in Poland had a field gules with one or more argent charges on them.
Examples of coats of arms consisting of purely a red shield (blazoned "gules plain") include those of the d'Albret family, the Rossi family, the Swiss canton of Schwyz (prior to 1815), and the old coats of arms of the cities of Nîmes and Montpellier.


Nissany

Nissany is a Hebrew surname. Notable people with the surname include:


Australian Intelligence Medal

The Australian Intelligence Medal (AIM) is a civil decoration awarded to national intelligence community members for distinguished service. The decoration was introduced on 24 January 2020. Recipients of the Australian Intelligence Medal are entitled to use the post-nominal letters "AIM".
Awards are made by the Governor-General, on the nomination of the Australian Intelligence Medal Committee. The total number of awards made each year must not exceed the following quota:
Description.
The medal is a bi-metal construction of nickel-silver in antique finish and bronze colouring in a circular shape 38 millimetres in diameter. The obverse of the medal features a raised Federation Star. The centre of the Federation Star has a bronze-coloured raised impression of a decagon, symbolising the ten agencies of the National Intelligence Community. The Federation Star is surrounded by an indented border, representing the twenty-four-hour nature of intelligence. The central emblem is encircled by a contemporary laurel of a wattle which recalls the uniquely Australian nature of the award. The reverse features a border with the raised, polished words ‘Australian Intelligence Medal’ surrounding a space where the recipient's name may be engraved.
The ribbon is wide and features a central band of yellow 5 millimetres in width, flanked by white graduating to midnight blue then to black.


Amarna letter EA 6

Amarna Letter EA6 is a correspondence from Burra-Buriyaš to Nimmuwarea the king of Egypt.
According to one source, this letter concerns gifts between two kings.
The letter is part of a series of correspondences from Babylonia to Egypt, which run from EA2 to EA4 and EA6 to EA14. EA1 and EA5 are from Egypt to Babylonia.
The inscription is translated as follows:


Ronny J production discography

The following list is a discography of production by Ronny J, an American hip hop record producer, rapper and singer from Miami, Florida. It includes a list of songs produced, co-produced and remixed by year, artist, album and title.
2017.
XXXTENTACION – "A Ghetto Christmas Carol".
XXXTENTACION