Archives mensuelles : juillet 2016

Fundacja Mam Marzenie

Fundacja Mam Marzenie (FMM) – organizacja pozarządowa założona 14 czerwca 2003 roku przez Piotra Piwowarczyka w Krakowie kurtki bogner. Wzorowana jest na amerykańskiej fundacji Make-a-Wish, zajmującej się spełnianiem marzeń ciężko chorych dzieci, której pierwszym spełnionym marzeniem było marzenie chorego na białaczkę Chrisa Greiciusa. FMM posiada status organizacji pożytku publicznego. Od października 2007 roku ambasadorem Fundacji jest Małgorzata Kożuchowska.

Fundacja Mam Marzenie powstała, aby spełniać marzenia chorych polskich dzieci kurtki bogner, cierpiących na choroby zagrażające ich życiu. Działalność ta pozwala dzieciom i ich rodzinom zapomnieć o trudach walki z chorobą, dodać sił w dalszym leczeniu i dać odrobinę nadziei na przyszłość. Opiera się w swych działaniach na pracy przeszkolonych wolontariuszy. W proces realizacji marzenia włączani są oprócz wolontariuszy, rodzice, lekarze jak również najbliższe otoczenie dziecka. Realizacja marzenia wymaga zawsze zgody lekarza prowadzącego, opiekującego się podopiecznym fundacji. Choć wyobraźnia dzieci nie zna granic, ich marzenia można podzielić na cztery kategorie:
Obecnie fundacja spełniła marzenia ponad 5876 dzieci. (Stan na 14 kwietnia 2015).
Aby zminimalizować koszty, fundacja posiada jedynie biuro w Krakowie. Biuro to jest siedzibą główną Fundacji. W pozostałych miastach działalność prowadzona jest przez wolontariuszy w domach, zaś spotkania odbywają się w użyczonych do dyspozycji Fundacji lokalach kurtki bogner. Fundacja składa się z 16 oddziałów: Białystok, Bydgoszcz, Gorzów Wielkopolski, Katowice, Kielce, Kraków, Lublin, Łódź, Olsztyn, Opole, Poznań, Rzeszów, Szczecin, Trójmiasto, Warszawa, Wrocław. Pracę każdego oddziału organizuje wybierany przez wolontariuszy oddziału – koordynator.
Zarząd Fundacji odpowiada za realizacje jej celów jak również kieruje bieżącą działalnością FMM. Wybierany jest na 3-letnią kadencję drogą konkursu przeprowadzonego wśród wolontariuszy fundacji. W skład Zarządu wchodzą obecnie : Karolina Adamska (Prezes) , Magdalena Zagrajek (Wiceprezes), Monika Pałka, Sebastian Uzar, Jacek Owczarz (stan na 14 kwietnia 2015). Nad działalnością Zarządu nadzór sprawuje Rada Programowa w skład której wchodzą: Małgorzata Dankowska, Małgorzata Kożuchowska, Małgorzata Łaszcz (dziennikarka TVN 24), dr n. med Teresa Weber, Wojciech Skorupski.
Fundacja pozyskuje pieniądze na realizacje marzeń z:
a) darów rzeczowych, pieniężnych osób indywidualnych
b) wpłat z tytułu odpisu 1% podatku dochodowego na rzecz organizacji pożytku publicznego
c) zbiórek publicznych w formie pakowania zakupów w supermarketach w zamian za dobrowolne datki (nie prowadzi się kwest ulicznych)
d) środków przekazywanych przez firm i organizacje wspierające działania fundacji w ramach programu « Adopcja Marzeń »
e) środków przekazanych przez gości uroczystości weselnych i pogrzebowych w ramach programu « Zamień kwiaty na marzenia »
f) nawiązek i świadczeń zasądzonych przez sądy karne.
Fundacja Mam Marzenie opiera swoja działalność wyłącznie na pracy wolontariuszy. W praktyce oznacza to że wszystkie osoby pracujące w jej ramach nad wypełnianiem jej misji statutowej wykonują swoją pracę pro bono ( włączając Zarząd, Radę Programową i koordynatorów oddziałów). Pozwala to na zminimalizowanie kosztów administracyjnych do niecałych 5% funduszy pozyskanych na działalność statutową – pozostałe 95% przeznaczone jest na spełnianie marzeń dzieci cierpiących na choroby zagrażające ich życiu.
W 2009 roku jeden z podopiecznych Fundacji wypowiedział nietypowe marzenie. Chłopiec poprosił o organizacje badań profilaktycznych dla dzieci z jego miejscowości, żeby żadne nie zachorowało na raka. Marzenie to stało się inspiracją do organizacji Ogólnopolskiego Dnia Marzeń, którego celem jest zwrócenie uwagi rodziców na regularne badania profilaktyczne. Każdy z oddziałów Fundacji przygotowuje w tym dniu badania profilaktyczne dla dzieci kurtki bogner, zbiórkę krwi oraz festyn z wieloma atrakcjami.

Hothouse (song)

« Hothouse » is a song by American band 78violet. It is their first single release since their renaming from Aly & AJ in 2009. It was released on July 8

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, 2013. The song was written by sisters Aly and AJ Michalka

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, and Mike Einziger (of the band Incubus)

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, while production was handled by David Kahne.

The folk-pop song introduces the public to a new psychedelic sound from the duo that strays from their commercial pop rock roots. « When you hear it, it kind of takes you a little bit back to the ’60s, ’70s and has that throwback sound as well as the female strength, » older sister Aly, 24, told MTV News.
Immediately after the single’s release the duo began promotion. On June 26 the girls performed their first concert in five years at the Roxy Theater in West Hollywood. The duo appeared in several interviews, beginning with ClevverNews where they discussed the single and album. The day of the release they interviewed on Huffpost live with Ahmed. On July 9 they hosted a concert in New York City at the Gramercy Theater. The duo also performed « Boy » and « Hothouse » live on Billboard’s Tastemakers. Along with a performance on Vevo. During this time the duo would be nominated for « Best Siblings in Pop » on Popdust and would single-handedly beat out the Jonas Brothers, the McClain Sisters, and Chord and Nash Overstreet.
Formerly known as 78Violet

Internet in the Netherlands

According to research done by the Organisation for Economic Co-operation and Development (OECD) the Netherlands is ranked with Switzerland in having the most broadband subscriptions per 100 inhabitants

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, has no bandwidth caps, and has the most homes passed in Europe in terms of connection speeds of 50 Mbit/s and higher.

Cable is the most popular form of Internet access with 41% of total subscriptions, followed by various forms of DSL and Fiber to the Home according to statistics from the end of 2010 gathered by the association of Dutch cable providers.
Fiber-optic Internet access is rolled out on regional scale, encompassing part of a province or a municipality. Deployment is comparable to local-loop unbundling: one party invests in the physical network on which other parties can provide their services. At the end of 2010, fiber-optic Internet was available in 205 out of 408 municipalities. The number of homes passed was 714,600 from a total of 7.386 million.
In the Netherlands there is a special broadband postal code lookup. With this « postcode check » you can find out on which postcode Broadband Internet access is available and if you can combine a subscription with television and phone. A combined subscription is very populair in the Netherlands and is called « Alles-in-1 ». Through the postcode check you can also see if the provider is available via ADSL, DSL or Fiber.
Government-mandated Internet censorship is nonexistent due to the house of representatives speaking out against filtering on multiple occasions, although there have been proposals to filter child pornography and the Netherlands, like many countries, is grappling with how to prevent or control copyright infringement on the Internet. Internet filtering in the Netherlands is not classified by the OpenNet Initiative (ONI).
In 2008 Ernst Hirsch Ballin, then Minister of Justice, proposed a plan to regulate the blocking of websites known to contain child pornography. A blacklist would have been composed by the Meldpunt ter bestrijding van Kinderpornografie op Internet (hotline combating child pornography on the Internet) and used by Internet service providers to redirect the websites to a stop page. The blacklist would contain websites hosted in nations where the Dutch authorities had no means of tracking and prosecution. Situations such as the blocking of Wikipedia would have been avoided, according to the working group behind the filter.
Under the proposal, stop pages were to be hosted by individual providers, an example being UPC Netherlands. The pages would not log traffic since they were not being used as a tracking mechanism; rather, their use would be for private parties to contribute to combating the spreading of child pornography

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. This plan never gained traction and was only backed by UPC and an orthodox Protestant provider of filtered internet services, Kliksafe. Providers would not be forced to use it since that would be unconstitutional according to a research done by the governmental Scientific Research and Documentation Center (WODC) commissioned by the Ministry of Security and Justice.
In 2010 a report was released by the Werkgroep Blokkeren Kinderporno (working group for blocking child pornography). It compared the filter in its last form with information from the Internet Watch Foundation. While they had « much wider criteria », the number of websites on the block list went from 2000 in previous years to less than 400 in 2010

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. The report stated that in the Dutch situation this would mean an « almost complete lack of websites to block » because the sharing of the material was no longer done by conventional websites, but by other services. In 2011 the plan was pulled by Ivo Opstelten for this reason. The House of Representatives reaffirmed this by voting against the filter later that year, effectively killing any plans for government censorship.
In January 2012, the internet providers Ziggo and XS4ALL were required by a court order in a case brought by the Bescherming Rechten Entertainment Industrie Nederland (BREIN) to block the website of The Pirate Bay due to copyright infringement. This blocking raised questions within the government, customers, and the internet providers themselves, not only because of the blocking, but also about its randomness and the role of BREIN, an industry trade association that can change the blacklist

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. The Pirate Bay called BREIN a corrupt organization, while the government is mostly concerned about freedom of speech and privacy. In May 2012, the Internet providers KPN, UPC, T-Mobile, and Tele2 were also required to block The Pirate Bay. However, in January 2014, a court overturned the initial verdict and ruled that Ziggo and XS4ALL no longer have to block The Pirate Bay. BREIN has since moved to an appeal with the Hoge Raad, the highest court in the Netherlands, arguing that the ruling is in violation of European law. A month later, UPC unblocked access to the site following an agreement with BREIN.
In June 2011 the Dutch House of Representatives voted for network neutrality enforced by law. The revised Telecommunicatiewet (« Telecommunications Act ») was formally ratified by the Senate in May 2012. Among other things the law prohibits the blocking of Internet content.
In accordance with European Union directive 2006/24/EC providers had to store information about internet traffic. While in the original implementation the duration was set to twelve months this was changed to six months due to questionable usefulness and necessity. The directive was annulled in 2014.

Azille

1 French Land Register data, which excludes lakes, ponds, glaciers > 1 km² (0.386 sq mi or 247 acres) and river estuaries.
Azille is a French commune in the Aude department in the Languedoc-Roussillon region of southern France.
The inhabitants of the commune are known as Azillois or Azilloises.

Azille is located at the foot of the Montagne Noire some 25 km east by north-east of Carcassonne and 25 km west by north-west of Narbonne. The commune is traversed by the D610 from Homps to Puichéric in the south-east and also by the D11 from La Redorte to Rieux-Minervois in the west. Access to the town is by the D206 from Rieux-Minervois which goes to the village then continues north-east to Pépieux. The D72 comes from La Redorte in the south and passes through the town going north to join the D52. The D272 goes north-west from the town to La Livinière. The D606 goes south-east from the town to Homps. Apart from a large lake in the east of the commune (the Lac de Jouarres), which also forms the departmental border between Aude and Hérault, the commune is all farmland. Apart from the village there is the hamlet of Vaissiere in the west.
The Aude river forms the south-eastern border of the commune with the parallel Canal du Midi passing through the south-east of the commune. Several streams rise in the north-west of the commune and flow south-east to join the Aude including the Ruisseau de Georges, the Ruisseau de l’Etang de Jouarres, and the Ruisseau de l’Aiguille.
Azille contains Prehistoric remains of past civilisations including cremation graves from the iron age, many of which are preserved in the Olonzac museum. There is a superb Roman villa displayed at Billery and there is a statue of Silenus in Greek style, which could be a representation of the Satyr Marcyas, displayed in the Archaeological Museum of Narbonne. The recent discovery of a Visigothic necropolis at the edge of the village indicates habitation since earliest times.
In the Middle Ages, Azille was one of the most important towns in the Archidiocese of Narbonne

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. In the 14th century the village supported the church of Saint Julien which was part of the chapter of Saint Just of Narbonne. There were also two convents: the Franciscans and the Royal Abbey of Saint Clare. Unusually, apart from the episcopal city, the town was the only one to have two parishes: Saint-Julien and Saint-André. The parish of Saint-André, which is known today only from ruins and the name of a quarter in the town, was united with Saint-Jacques-de-Béziers in 1096, then with the Abbey of Lagrasse in 1118, then finally with Saint-Sebastian-de-Narbonne.
Saint-Julien was the seat of the Archpriest of Minervois. In the 14th century it was made a « county »: Azilhan lo Comtal which it remained until the end of the 16th century

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. A town free of all lordly power from 1483, it belonged to the crown and its arms were those of the king. It was administered by an elected council.
Built on a rocky outcrop, the town was surrounded by walls with multiple doors and towers both round and square. The city became too crampd inside its walls and several suburbs were created to the east beyond the Narbonne gate – the oldest of which had its own wall.
At the beginning of the 13th century Azille was part of the Cathar inspiration and contained a house of Perfects which was destroyed in the period of the Albigensian Crusade. In 1289, 63 years after the death of Francis of Assisi, Eustache de Lévis founded or restored the convent of Franciscans outside the walls to the north of the city. In 1331 his daughter, Isabelle de Lévis – widow of Bertrand de l’Isle, founded The Royal Abbey of Saint Claire (the Abbey of Poor Clares) inside the walls. The remains of the walls and some monuments are still visible today.
The town’s economy was traditionally based on wheat: Azille wheat being highly prized in the 19th century. The commune was also the largest producer of olive oil in the region and there was also wine. The multitude of springs in the area allowed tanners and drapers to prosper.
By the end of the 19th century, with the arrival of the railway (the Moux to Caunes-Minervois line), further commerce developed which in turn led to building large houses such as the Château Gallimard where the musician César Franck stayed. The Canal du Midi, built in 1666, traverses the commune for four kilometres. There is a lock in the commune and the Riquet de Jouarres bridge.
Azure, 3 fleurs-de-lys of Or, 2 and 1.

List of successive mayors
(Not all data is known)
In 2010 the commune had 1,188 inhabitants. The evolution of the number of inhabitants is known from the population censuses conducted in the commune since 1793. From the 21st century, a census of communes with fewer than 10,000 inhabitants is held every five years, unlike larger communes that have a sample survey every year.[Note 1]
Sources : Ldh/EHESS/Cassini until 1962, INSEE database from 1968 (population without double counting and municipal population from 2006)
Azille, with an area of 2,333 hectares, includes 14 areas:
On both sides of the road from Rieux to La Redorte the Argent Double river also borders:
The commune is also remarkable for the diversity of its fauna and its flora with its typically Mediterranean Garrigue and olive trees.
The cultivation of olives has been increasing for a decade.
From 1887 to 1939 Azille was served by the Moux to Caunes-Minervois railway line. The station remains visible as well as a large part of the structures and embankments.
The commune has a number of sites that are registered as historical monuments:
The commune has several religious buildings and structures that are registered as historical monuments:
St. Clair monastery religious Clare returned to Azille in 1891 and built their monastery near the road to Liviniere. 2008 3, the Poor Clares have passed the baton to Chanoinesses of the Mother of God. The convent of the Cordeliers, founded in the 13th century, sold to the Revolution, you can still see the remains of the Franciscan church homes. Several stone carvings on the facades of buildings in the city from it without doubt. The arches of the choir of the church are visible from the aisles Pol-Lapeyre

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.
The town hosts a Feria for several days around 1 May. It is managed by 120 volunteers and attracts about 30,000 people

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. It had its 10th anniversary in 2012.
Media related to Azille at Wikimedia Commons

Haut Conseil de la francophonie

Si vous disposez d’ouvrages ou d’articles de référence ou si vous connaissez des sites web de qualité traitant du thème abordé ici, merci de compléter l’article en donnant les références utiles à sa vérifiabilité et en les liant à la section « Notes et références » (modifier l’article, comment ajouter mes sources ?).
Des passages de cet article sont obsolètes ou annoncent des événements désormais passés. Améliorez-le ou discutez des points à vérifier

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Le Haut Conseil de la francophonie est un organisme créé le 19 janvier 2004 sous le nom de Conseil consultatif de la francophonie, par l’Organisation internationale de la francophonie (OIF). Il a pour mission d’être un réservoir d’idées pour cette organisation.
Il succède au Haut Conseil de la francophonie qui, créé en 1984, avait la même fonction auprès du Président de la République française, et avait une structure comparable

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. La différence est que le nouveau Haut conseil œuvre désormais dans un cadre multilatéral.
Les missions du Haut Conseil sont de trois ordres :
Il est présidé par le Secrétaire général de l’Organisation internationale de la francophonie (Michaëlle Jean depuis le 1er janvier 2015), assisté d’un vice-président[Lequel 

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?].
Le Haut Conseil de la francophonie regroupe une quarantaine de personnalités internationales, choisies pour leur attachement à la langue française, leur hauteur de vue et leur indépendance d’esprit, et qui se rassemblent annuellement en session ordinaire. Ces personnalité ne sont pas toutes originaires d’un pays francophone.

Vehicle registration plates of Azerbaijan

Vehicle registration plates of Azerbaijan are usually composed of two numbers (identifying the vehicle registration department), a hyphen, two letters, a hyphen and three numbers (e.g. 10-JA-234)

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, the plates are coloured black font on a white background

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. The plates are the same size as European plates and usually have an Azerbaijan flag and the initials ‘AZ’ on the left side

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.
According to Olavsplates

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, new style plates with a rectangular flag and a microchip are being introduced, but pictures of such plates are missing and very hard to find on the web.
Since January 2011 the Azerbaijan License Plate incorporates an RFiD TAG/chip, the RFiD TAG is placed on the lower left corner of the LP below the Azerbaijan national flag

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, in most plates the TAG has the « AZ » letters printed on. The TAG may move to the top right corner and lose the « AZ » printing on some of the more squared LP formats. The colour of the LP still varies depending on the vehicles usage and ownership.
The Portuguese company Porta Saber, Lda is supplying the License Plate RFiD TAG and the License Plate RFiD Reading System and Software.

As with Turkish plates (which in turn adopted a reversed version of the former French license plate system), in Azeri plates the first two digits of the license plate represent the department, followed by a progressive 2-letter and 3-number system (progression starting with AA-001 and ending with ZZ-999). Below is a list of digits and relevant departments:
Media related to License plates of Azerbaijan at Wikimedia Commons

Motif Number 1

Motif Number 1, located on Bradley Wharf in the harbor town of Rockport, Massachusetts, is a replica of a former fishing shack well known to students of art and art history as « the most often-painted building in America. » The original structure was built in 1840 and destroyed in the Blizzard of 1978

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, but an exact replica was constructed that same year.
Built in the 1840s as Rockport was becoming home to a colony of artists and settlement of fishermen, the shack became a favorite subject of painters due to the composition and lighting of its location as well as being a symbol of New England maritime life. Painter Lester Hornby (1882–1956) is believed to be the first to call the shack « Motif Number 1, » a reference to its being the favorite subject of the town’s painters, and the name achieved general acceptance.
In the 1930s

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, painter John Buckley used the shack as his studio. He sold it to the town in 1945, dedicated « In 1945

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, the town of Rockport purchased the Motif as a monument to Rockporters who had served in the Armed Services. » The town, recognizing its iconic value, has taken pains to preserve both its structure and appearance, finding a red paint which appears weather-beaten even when new, and keeping the area clear of overhead wires, traffic signs and advertising.
Apart from countless artists renderings, Motif Number 1 has appeared in other cultural media:
Coordinates: 42°39′33

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Alfred Ordway

Alfred T. Ordway (1821–1897) was an American landscape and portrait painter, and one of the founding fathers of the Boston Art Club.

Alfred was born in Roxbury, Massachusetts to mother Currier, and father Thomas Ordway on March 9, 1821. With his father being the city’s clerk, Alfred spent the majority of his childhood in Lowell, Massachusetts, where he attended the public schools. His family can be traced back to the early 17th century when James Ordway settled in Dover Paul Frank Caps, New Hampshire

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. Both his parents fought in the Revolutionary War, and his grandfather, Nehemiah Ordway, a physician in Amesbury, Massachusetts

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, was put in charge « to form and equip a company for Bunker Hill. »
He first studied under a sign painter in Lowell, then portrait artist George Peter Alexander Healy, in Boston. One of his first commissions was to paint portraits of all the presidents to adorn the Lowell Museum, which shortly after he finished the museum burned to the ground.
In 1845, Ordway opened up his studio on Tremont Row in Boston, around the same time he and friend, Benjamin Champney, founded the Boston Art Club. He also spent the fall up north with Miss Bangs, Benjamin Champney, Richard William Hubbard, and Sanford Gifford painting landscapes in the White Mountains of New Hampshire.
He first exhibited his works at the Boston Athenaeum in 1855, and in 1856 he became Director of Exhibitions of the Boston Athenaeum till 1863, all the while exhibiting his own works each year of his eight-year term.
After leaving the Director’s position, he began to frequently exhibit his works in New York at the National Academy of Design and the Brooklyn Art Association. In 1898, his works were exhibited at the Art Institute of Chicago.
By 1890, the aging artist would spend each painting season in North Conway, New Hampshire. He focused his works mainly on New England landscapes particularly: mountain streams, summer valleys, and mountain peaks with a poetic feel for nature. As he often said, he « tried to paint nature exactly as he saw it. »
According to the New York Times obituary, Alfred Ordway died on November 17, 1897, of heart disease while visiting a friend in Melrose Highlands, Massachusetts. He was 76.

Hecate

Hecate or Hekate (/ˈhɛkətiː, ˈhɛkɪt/; Greek Ἑκάτη, Hekátē) is a goddess in Greek religion and mythology, most often shown holding two torches or a key and in later periods depicted in triple form. She was variously associated with crossroads, entrance-ways, dogs, light, the moon

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, magic, witchcraft, knowledge of herbs and poisonous plants, ghosts, necromancy, and sorcery. In the post-Christian writings of the Chaldean Oracles (2nd–3rd century CE) she was regarded with (some) rulership over earth, sea and sky, as well as a more universal role as Saviour (Soteira), Mother of Angels and the Cosmic World Soul. She was one of the main deities worshiped in Athenian households as a protective goddess and one who bestowed prosperity and daily blessings on the family.
Hecate may have originated among the Carians of Anatolia, where variants of her name are found as names given to children. Hecate was also worshipped in the ancient city of Colchis. William Berg observes, « Since children are not called after spooks, it is safe to assume that Carian theophoric names involving hekat- refer to a major deity free from the dark and unsavoury ties to the underworld and to witchcraft associated with the Hecate of classical Athens. » She also closely parallels the Roman goddess Trivia, with whom she was identified in Rome.

The etymology of the name Hecate (Ἑκάτη, Hekátē) is not known. Suggested derivations include:
In Early Modern English, the name was also pronounced disyllabic and sometimes spelled Hecat. It remained common practice in English to pronounce her name in two syllables, even when spelled with final e, well into the 19th century.
The spelling Hecat is due to Arthur Golding’s 1567 translation of Ovid’s Metamorphoses, and this spelling without the final E later appears in plays of the Elizabethan-Jacobean period. Noah Webster in 1866 particularly credits the influence of Shakespeare for the then-predominant disyllabic pronunciation of the name.
The earliest Greek depictions of Hecate are single faced, not three-formed. Farnell states: « The evidence of the monuments as to the character and significance of Hecate is almost as full as that of the literature. But it is only in the later period that they come to express her manifold and mystic nature. »
The earliest known monument is a small terracotta found in Athens, with a dedication to Hecate, in writing of the style of the 6th century. The goddess is seated on a throne with a chaplet bound round her head; she is altogether without attributes and character, and the main historical value of this work, which is evidently of quite a general type and gets a special reference and name merely from the inscription, is that it proves the single shape to be her earlier form, and her recognition at Athens to be earlier than the Persian invasion.
The 2nd-century travel writer Pausanias stated that Hecate was first depicted in triplicate by the sculptor Alkamenes in the Greek Classical period of the late 5th century BCE which was placed before the temple of the Wingless Nike in Athens. Greek anthropomorphic conventions of art resisted representing her with three faces: a votive sculpture from Attica of the 3rd century BCE (illustration, left), shows three single images against a column; round the column of Hecate dance the Charites. Some classical portrayals show her as a triplicate goddess holding a torch, a key, serpents, daggers and numerous other items. Depictions of both a single form Hekate and triple formed, as well as occasional four headed descriptions continued throughout her history.
In Egyptian-inspired Greek esoteric writings connected with Hermes Trismegistus, and in magical papyri of Late Antiquity she is described as having three heads: one dog, one serpent, and one horse. In other representations her animal heads include those of a cow and a boar. Hecate’s triplicity is elsewhere expressed in a more Hellenic fashion in the vast frieze of the great Pergamon Altar, now in Berlin, wherein she is shown with three bodies, taking part in the battle with the Titans. In the Argolid, near the shrine of the Dioscuri, Pausanias saw the temple of Hecate opposite the sanctuary of Eileithyia; He reported the image to be the work of Scopas, stating further, « This one is of stone, while the bronze images opposite, also of Hecate, were made respectively by Polycleitus and his brother Naucydes, son of Mothon. » (Description of Greece 2.22.7)
A 4th-century BCE marble relief from Crannon in Thessaly was dedicated by a race-horse owner. It shows Hecate, with a hound beside her, placing a wreath on the head of a mare. She is commonly attended by a dog or dogs, and the most common form of offering was to leave meat at a crossroads. Images of her attended by a dog are also found at times when she is shown as in her role as mother goddess with child, and when she is depicted alongside the god Hermes and the goddess Kybele in reliefs.
In the Argonautica, a 3rd-century BCE Alexandrian epic based on early material, Jason placates Hecate in a ritual prescribed by Medea, her priestess: bathed at midnight in a stream of flowing water, and dressed in dark robes, Jason is to dig a round pit and over it cut the throat of a ewe, sacrificing it and then burning it whole on a pyre next to the pit as a holocaust. He is told to sweeten the offering with a libation of honey

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, then to retreat from the site without looking back, even if he hears the sound of footsteps or barking dogs. All these elements betoken the rites owed to a chthonic deity.
Hecate has been characterized as a pre-Olympian chthonic goddess. She appears in the Homeric Hymn to Demeter and in Hesiod’s Theogony, where she is promoted strongly as a great goddess. The place of origin of her following is uncertain, but it is thought that she had popular followings in Thrace. Her most important sanctuary was Lagina, a theocratic city-state in which the goddess was served by eunuchs. Lagina, where the famous temple of Hecate drew great festal assemblies every year, lay close to the originally Macedonian colony of Stratonikeia, where she was the city’s patroness. In Thrace she played a role similar to that of lesser-Hermes, namely a governess of liminal regions (particularly gates) and the wilderness.
The first literature mentioning Hecate is the Theogony by Hesiod:
According to Hesiod, she held sway over many things:
Hesiod emphasizes that Hecate was an only child, the daughter of Perses and Asteria, a star-goddess who was the sister of Leto (the mother of Artemis and Apollo). Grandmother of the three cousins was Phoebe the ancient Titaness who personified the moon.
Hesiod’s inclusion and praise of Hecate in the Theogony has been troublesome for scholars, in that he seems to hold her in high regard, while the testimony of other writers, and surviving evidence, suggests that this may have been exceptional. One theory is that Hesiod’s original village had a substantial Hecate following and that his inclusion of her in the Theogony was a way of adding to her prestige by spreading word of her among his readers. Another theory is that Hekate was mainly a household god and humble household worship could have been more pervasive and yet not mentioned as much as temple worship. In Athens Hecate, along with Zeus, Hermes, Hestia, and Apollo, were very important in daily life as they were the main gods of the household. However, it is clear that the special position given to Hecate by Zeus is upheld throughout her history by depictions found on coins depicting Hecate on the hand of Zeus as highlighted in more recent research presented by d’Este and Rankine.
Hecate possibly originated among the Carians of Anatolia, the region where most theophoric names invoking Hecate, such as Hecataeus or Hecatomnus, the father of Mausolus, are attested, and where Hecate remained a Great Goddess into historical times, at her unrivalled cult site in Lagina. While many researchers favor the idea that she has Anatolian origins, it has been argued that « Hecate must have been a Greek goddess. » The monuments to Hecate in Phrygia and Caria are numerous but of late date.
If Hecate’s cult spread from Anatolia into Greece, it is possible it presented a conflict, as her role was already filled by other more prominent deities in the Greek pantheon, above all by Artemis and Selene. This line of reasoning lies behind the widely accepted hypothesis that she was a foreign deity who was incorporated into the Greek pantheon. Other than in the Theogony, the Greek sources do not offer a consistent story of her parentage, or of her relations in the Greek pantheon: sometimes Hecate is related as a Titaness, and a mighty helper and protector of humans. Her continued presence was explained by asserting that, because she was the only Titan who aided Zeus in the battle of gods and Titans, she was not banished into the underworld realms after their defeat by the Olympians.[citation needed]
One surviving group of stories suggests how Hecate might have come to be incorporated into the Greek pantheon without affecting the privileged position of Artemis. Here, Hecate is a mortal priestess often associated with Iphigeneia. She scorns and insults Artemis, who in retribution eventually brings about the mortal’s suicide. There was an area sacred to Hecate in the precincts of the Temple of Artemis at Ephesus, where the priests, megabyzi, officiated.
Hecate also came to be associated with ghosts, infernal spirits, the dead and sorcery. Shrines to Hecate were placed at doorways to both homes and cities with the belief that it would protect from restless dead and other spirits. Likewise, shrines to Hecate at three way crossroads were created where food offerings were left at the new moon to protect those who did so from spirits and other evils.
One interesting passage exists suggesting that the word « jinx » might have originated in a cult object associated with Hecate. « The Byzantine polymath Michael Psellus […] speaks of a bullroarer, consisting of a golden sphere, decorated throughout with symbols and whirled on an oxhide thong. He adds that such an instrument is called a iunx (hence « jinx »), but as for the significance says only that it is ineffable and that the ritual is sacred to Hecate. »
Hecate is the primary feminine figure in the Chaldean Oracles (2nd-3rd century CE), where she is associated in fragment 194 with a strophalos (usually translated as a spinning top, or wheel, used in magic) « Labour thou around the Strophalos of Hecate. » This appears to refer to a variant of the device mentioned by Psellus.
Variations in interpretations of Hecate’s role or roles can be traced in 5th-century Athens. In two fragments of Aeschylus she appears as a great goddess. In Sophocles and Euripides she is characterized as the mistress of witchcraft and the Keres.
In the Homeric Hymn to Demeter, Hecate is called the « tender-hearted », a euphemism perhaps intended to emphasize her concern with the disappearance of Persephone, when she assisted Demeter with her search for Persephone following her abduction by Hades, suggesting that Demeter should speak to the god of the sun, Helios. Subsequently she became Persephone’s companion on her yearly journey to and from the realms of Hades; serving as a psychopomp. Because of this association, Hecate was one of the chief goddesses of the Eleusinian Mysteries, alongside Demeter and Persephone.
The modern understanding of Hecate has been strongly influenced by syncretic Hellenistic interpretations. Many of the attributes she was assigned in this period appear to have an older basis. For example, in the magical papyri of Ptolemaic Egypt, she is called the ‘she-dog’ or ‘bitch’, and her presence is signified by the barking of dogs. In late imagery she also has two ghostly dogs as servants by her side. However, her association with dogs predates the conquests of Alexander the Great and the emergence of the Hellenistic world. When Philip II laid siege to Byzantium she had already been associated with dogs for some time; the light in the sky and the barking of dogs that warned the citizens of a night time attack, saving the city, were attributed to Hecate Lampadephoros (the tale is preserved in the Suda). In gratitude the Byzantines erected a statue in her honor.
As a virgin goddess, she remained unmarried and had no regular consort, though some traditions named her as the mother of Scylla.
Hecate was generally represented as three-formed, which probably has some connection with the appearance of the full moon, half moon, and new moon. Triple Hecate was the goddess of the moon with three forms: Selene the Moon in heaven, Artemis the Huntress on earth, and Persephone the Destroyer in the underworld. Although associated with other moon goddesses such as Selene, she ruled over three kingdoms: the earth, the sea, and the sky. She had the power to create or hold back storms, which influenced her patronage of shepherds and sailors.
Cult images and altars of Hecate in her triplicate or trimorphic form were placed at three-way crossroads (though they also appeared before private homes and in front of city gates). In this form she came to be known as the goddess Trivia (« the three ways ») in Roman mythology. In what appears to be a 7th-century indication of the survival of cult practices of this general sort, Saint Eligius, in his Sermo warns the sick among his recently converted flock in Flanders against putting « devilish charms at springs or trees or crossroads », and, according to Saint Ouen would urge them « No Christian should make or render any devotion to the deities of the trivium, where three roads meet… ».
Dogs were closely associated with Hecate in the Classical world. « In art and in literature Hecate is constantly represented as dog-shaped or as accompanied by a dog. Her approach was heralded by the howling of a dog. The dog was Hecate’s regular sacrificial animal, and was often eaten in solemn sacrament. » The sacrifice of dogs to Hecate is attested for Thrace, Samothrace, Colophon, and Athens.
It has been claimed that her association with dogs is « suggestive of her connection with birth, for the dog was sacred to Eileithyia, Genetyllis, and other birth goddesses. Although in later times Hecate’s dog came to be thought of as a manifestation of restless souls or demons who accompanied her, its docile appearance and its accompaniment of a Hecate who looks completely friendly in many pieces of ancient art suggests that its original signification was positive and thus likelier to have arisen from the dog’s connection with birth than the dog’s underworld associations. » The association with dogs, particularly female dogs, could be explained by a metamorphosis myth. The friendly looking female dog accompanying Hecate was originally the Trojan Queen Hekabe, who leapt into the sea after the fall of Troy and was transformed by Hecate into her familiar.
Another metamorphosis myth explains why the polecat is also associated with Hecate. From Antoninus Liberalis: « At Thebes Proitos had a daughter Galinthias. This maiden was playmate and companion of Alkmene, daughter of Elektryon. As the birth throes for Herakles were pressing on Alkmene, the Moirai (Fates) and Eileithyia (Birth-Goddess), as a favour to Hera, kept Alkmene in continuous birth pangs. They remained seated, each keeping their arms crossed. Galinthias, fearing that the pains of her labour would drive Alkmene mad, ran to the Moirai and Eleithyia and announced that by desire of Zeus a boy had been born to Alkmene and that their prerogatives had been abolished.
At all this, consternation of course overcame the Moirai and they immediately let go their arms. Alkmene’s pangs ceased at once and Herakles was born. The Moirai were aggrieved at this and took away the womanly parts of Galinthias since, being but a mortal, she had deceived the gods. They turned her into a deceitful weasel (or polecat), making her live in crannies and gave her a grotesque way of mating. She is mounted through the ears and gives birth by bringing forth her young through the throat. Hekate felt sorry for this transformation of her appearance and appointed her a sacred servant of herself. »
Aelian told a different story of a woman transformed into a polecat: «  »I have heard that the polecat was once a human being. It has also reached my hearing that Gale was her name then; that she was a dealer in spells and a sorceress (Pharmakis); that she was extremely incontinent, and that she was afflicted with abnormal sexual desires. Nor has it escaped my notice that the anger of the goddess Hekate transformed it into this evil creature. May the goddess be gracious to me : fables and their telling I leave to others. »
Athenaeus (writing in the 1st or 2nd century BCE, and drawing on the etymological speculation of Apollodorus of Athens) notes that the red mullet is sacred to Hecate, « on account of the resemblance of their names; for that the goddess is trimorphos, of a triple form ». The Greek word for mullet was trigle and later trigla. He goes on to quote a fragment of verse « O mistress Hecate, Trioditis / With three forms and three faces / Propitiated with mullets ». In relation to Greek concepts of pollution, Parker observes, « The fish that was most commonly banned was the red mullet (trigle), which fits neatly into the pattern. It ‘delighted in polluted things,’ and ‘would eat the corpse of a fish or a man’. Blood-coloured itself, it was sacred to the blood-eating goddess Hecate. It seems a symbolic summation of all the negative characteristics of the creatures of the deep. » At Athens, it is said there stood a statue of Hecate Triglathena, to whom the red mullet was offered in sacrifice. After mentioning that this fish was sacred to Hecate, Alan Davidson writes, « Cicero, Horace, Juvenal, Martial, Pliny, Seneca and Suetonius have left abundant and interesting testimony to the red mullet fever which began to affect wealthy Romans during the last years of the Republic and really gripped them in the early Empire. The main symptoms were a preoccupation with size, the consequent rise to absurd heights of the prices of large specimens, a habit of keeping red mullet in captivity, and the enjoyment of the highly specialized aesthetic experience induced by watching the color of the dying fish change. »
The frog, significantly a creature that can cross between two elements, also has become sacred to Hecate in modern Pagan literature.
In her three-headed representations, discussed above, Hecate often has one or more animal heads, including cow, dog, boar, serpent and horse.
Hecate was closely associated with plant lore and the concoction of medicines and poisons. In particular she was thought to give instruction in these closely related arts. Apollonius of Rhodes, in the Argonautica mentions that Medea was taught by Hecate, « I have mentioned to you before a certain young girl whom Hecate, daughter of Perses, has taught to work in drugs. »
The goddess is described as wearing oak in fragments of Sophocles’ lost play The Root Diggers (or The Root Cutters), and an ancient commentary on Apollonius of Rhodes’ Argonautica (3.1214) describes her as having a head surrounded by serpents, twining through branches of oak.
The yew in particular was sacred to Hecate.
« Greeks held the yew to be sacred to Hecate… Her attendants draped wreathes of yew around the necks of black bulls which they slaughtered in her honor and yew boughs were burned on funeral pyres. The yew was associated with the alphabet and the scientific name for yew today

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, taxus, was probably derived from the Greek word for yew, toxos, which is hauntingly similar to toxon, their word for bow and toxicon, their word for poison. It is presumed that the latter were named after the tree because of its superiority for both bows and poison. »
Hecate was said to favor offerings of garlic, which was closely associated with her cult. She is also sometimes associated with cypress, a tree symbolic of death and the underworld, and hence sacred to a number of chthonic deities.
A number of other plants (often poisonous, medicinal and/or psychoactive) are associated with Hecate. These include aconite (also called hecateis), belladonna, dittany, and mandrake. It has been suggested that the use of dogs for digging up mandrake is further corroboration of the association of this plant with Hecate; indeed, since at least as early as the 1st century CE, there are a number of attestations to the apparently widespread practice of using dogs to dig up plants associated with magic.
Hecate was associated with borders, city walls, doorways, crossroads and, by extension, with realms outside or beyond the world of the living. She appears to have been particularly associated with being ‘between’ and hence is frequently characterized as a « liminal » goddess. « Hecate mediated between regimes — Olympian and Titan —, but also between mortal and divine spheres. » This liminal role is reflected in a number of her cult titles: Apotropaia (that turns away/protects); Enodia (on the way); Propulaia/Propylaia (before the gate); Triodia/Trioditis (who frequents crossroads); Klêidouchos (holding the keys), etc.
As a goddess expected to avert harmful or destructive spirits from the house or city over which she stood guard and to protect the individual as she or he passed through dangerous liminal places, Hecate would naturally become known as a goddess who could also refuse to avert the demons

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, or even drive them on against unfortunate individuals.
It was probably her role as guardian of entrances that led to Hecate’s identification by the mid fifth century with Enodia, a Thessalian goddess. Enodia’s very name (« In-the-Road ») suggests that she watched over entrances, for it expresses both the possibility that she stood on the main road into a city, keeping an eye on all who entered, and in the road in front of private houses, protecting their inhabitants.
This function would appear to have some relationship with the iconographic association of Hecate with keys, and might also relate to her appearance with two torches, which when positioned on either side of a gate or door illuminated the immediate area and allowed visitors to be identified. « In Byzantium small temples in her honor were placed close to the gates of the city. Hecate’s importance to Byzantium was above all as a deity of protection. When Philip of Macedon was about to attack the city, according to the legend she alerted the townspeople with her ever present torches, and with her pack of dogs, which served as her constant companions. » This suggests that Hecate’s close association with dogs derived in part from the use of watchdogs, who, particularly at night, raised an alarm when intruders approached. Watchdogs were used extensively by Greeks and Romans.
Like Hecate, « [t]he dog is a creature of the threshold, the guardian of doors and portals, and so it is appropriately associated with the frontier between life and death, and with demons and ghosts which move across the frontier. The yawning gates of Hades were guarded by the monstrous watchdog Cerberus, whose function was to prevent the living from entering the underworld, and the dead from leaving it. »
Hecate was worshipped by both the Greeks and the Romans who had their own festivals dedicated to her.
The Athenian Greeks honored Hekate during the Deipnon. In Greek, deipnon means the evening meal, usually the largest meal of the day. Hekate’s Deipnon is, at its most basic, a meal served to Hekate and the restless dead once a lunar month on the night when there is no visible moon, usually noted on modern calendars as the new moon. The Deipnon is always followed the next day by the Noumenia, when the first sliver of moon is visible, and then the Agathos Daimon the day after that.
The main purpose of the Deipnon was to honor Hekate and to placate the souls in her wake who “longed for vengeance.” A secondary purpose was to purify the household and to atone for bad deeds a household member may have committed that offended Hekate, causing her to withhold her favor from them. The Deipnon consists of three main parts: 1) the meal that was set out at a crossroads, usually in a shrine outside the entryway to the home 2) an expiation sacrifice, and 3) purification of the household.
Hecate is now firmly established as a figure in Neopaganism, which draws heavily on folkloric traditions associating Hecate with ‘The Wild Hunt’, witches, hedges and ‘hedge-riding’, and other themes that parallel, but are not explicitly attested in, Classical sources.
She is worshiped by people who have reconstructed and revived the indigenous polytheist religion of Greece, Hellenismos, such as groups like Hellenion and YSEE.
Hecate is mentioned in Act 2, Scene 1 by the character Macbeth, known as the ‘Dagger’ soliloquy, in William Shakespeare’s play of the same name: « Witchcraft celebrates pale Hecate’s offerings… ».
Hecate is also one of the « patron » goddesses of many Wiccans, who in some traditions identify her with the Triple Goddess’ aspect of the « Crone ». In other circles Wiccan witches associate her with the « Maiden », or the « Mother » aspects as well, for Hecate has three faces, or phases. Her role as a tripartite goddess, which many modern-day Wiccans associate with the concept of « the Maiden, the Mother and the Crone », was made popular in modern times by writers such as Robert Graves in The White Goddess, and many others, such as the 20th century occultist and author, Aleister Crowley. Historical depictions and descriptions show her facing in three different directions, a clear and precise reference to the tripartite nature of this ancient Goddess; the later Greek Magical Papyri sometimes refer to her as also having the heads of animals, and this can be seen as a reference to her aspect of Motherhood; in this portrayal she is known as « Mistress of Animals ». Modern Hellenic polytheists honor Hecate during the Deipnon.
In 1929, Dr. Lewis Brown, an expert on religious cults, connected the 1920s Blackburn Cult (also known as, “The Cult of the Great Eleven,”) with Hecate worship rituals. He noted that the cult regularly practiced dog sacrifice and had secretly buried the body of one of its “queens” with seven dogs. Researcher Samuel Fort noted additional parallels, to include the cult’s focus on mystic and typically nocturnal rites, its female dominated membership, the sacrifice of other animals (to include horses and mules), a focus on the mystical properties of roads and portals, and an emphasis on death, healing, and resurrection.
Strmiska notes that Hecate, conflated with the figure of Diana, appears in late antiquity and in the early medieval period as part of an « emerging legend complex » associated with gatherings of women, the moon, and witchcraft that eventually became established « in the area of Northern Italy, southern Germany, and the western Balkans. » This theory of the Roman origins of many European folk traditions related to Diana or Hecate was explicitly advanced at least as early as 1807 and is reflected in numerous etymological claims by lexicographers from the 17th to the 19th century, deriving « hag » and/or « hex » from Hecate by way of haegtesse (Anglo-Saxon) and hagazussa (Old High German). Such derivations are today proposed only by a minority since being refuted by Grimm

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, who was skeptical of theories proposing non-Germanic origins for German folklore traditions.
Modern etymology reconstructs Proto-Germanic *hagatusjon- from haegtesse and hagazussa; the first element is probably cognate with hedge, which derives from PIE *kagh- « hedge, enclosure », and the second perhaps from *dhewes- « fly about, be smoke, vanish. »
The figure of Hecate can often be associated with the figure of Isis in Egyptian myth. Lucius Apuleius (c. 123 — c. 170 CE) in his work The Golden Ass associates Hecate with Isis:
‘I am she that is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, Queen of heaven, the principal of the Gods celestial, the light of the goddesses: at my will the planets of the air, the wholesome winds of the Seas, and the silences of hell be disposed; my name, my divinity is adored throughout all the world in divers manners, in variable customs and in many names, […] Some call me Juno, others Bellona of the Battles, and still others Hecate. Principally the Ethiopians which dwell in the Orient, and the Egyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustomed to worship me, do call me Queen Isis.[…]’
In the syncretism during Late Antiquity of Hellenistic and late Babylonian (« Chaldean ») elements, Hecate was identified with Ereshkigal, the underworld counterpart of Inanna in the Babylonian cosmography. In the Michigan magical papyrus (inv. 7), dated to the late 3rd or early 4th century CE, Hecate Ereschigal is invoked against fear of punishment in the afterlife.
Before she became associated with Greek mythology, she had many similarities with Artemis (wilderness, and watching over wedding ceremonies)
Dogs were sacred to Hecate and associated with roads, domestic spaces, purification, and spirits of the dead. They played a similar symbolic role in ancient China, where dogs were conceived as representative of the household sphere, and as protective spirits appropriate when transcending geographic and spatial boundaries. Dogs were also sacrificed to the road. As Roel Sterckx observes, « The use of dog sacrifices at the gates and doors of the living and the dead as well as its use in travel sacrifices suggest that dogs were perceived as daemonic animals operating in the liminal or transitory realm between the domestic and the unknown, danger-stricken outside world ».
This can be compared to Pausanias’ report that in the Ionaian city of Colophon in Asia Minor a sacrifice of a black female puppy was made to Hecate as « the wayside goddess », and Plutarch’s observation that in Boeotia dogs were killed in purificatory rites. Dogs, with puppies often mentioned, were offered to Hecate at crossroads, which were sacred to the goddess.
Regarding the nature of her cult, it has been remarked, « she is more at home on the fringes than in the center of Greek polytheism. Intrinsically ambivalent and polymorphous, she straddles conventional boundaries and eludes definition. »

Jarred Tinordi

Jarred Tinordi (* 20. Februar 1992 in Burnsville, Minnesota) ist ein US-amerikanischer Eishockeyspieler, der seit Januar 2016 bei den Arizona Coyotes in der National Hockey League unter Vertrag steht. Sein Vater Mark spielte zwölf Saisons in der NHL.

Jarred Tinordi wurde im Alter von 16 Jahren ins USA Hockey National Team Development Program berufen und durchlief dort verschiedene Altersstufen der Mannschaft, bevor er zur Saison 2009/10 endgültig in die U18-Auswahl des Teams in der United States Hockey League aufgenommen wurde. Dort wurde er zum Mannschaftskapitän ernannt und bestritt 26 Spiele, bei denen er mit 68 Strafminuten bereits sein Spielstil als physischer Verteidiger zeigte. Bei der U18-Weltmeisterschaft gewann Tinordi mit den USA die Goldmedaille.
Im NHL Entry Draft 2010 wurde Jarred Tinordi von den Canadiens de Montréal in der ersten Runde an 22. Position ausgewählt. Im KHL Junior Draft 2010 sicherte sich zudem der russische Verein HK Metallurg Magnitogorsk seine Transferrechte in der Kontinentalen Hockey-Liga.
Zur Saison 2010/11 wechselte Tinordi zu den London Knights in die Ontario Hockey League

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. Dort etablierte er sich sofort als Stammspieler und bestritt in seiner Debütsaison 63 Spiele. Gleichzeitig führte der 1,98 Meter große Verteidiger mit 140 Strafminuten alle Spieler seines Teams an

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. In der folgenden Saison wurde er zum Kapitän der Knights ernannt. Obwohl er insgesamt zehn Spiele aufgrund einer Verletzung am Auge verpasste, verzeichnete Tinordi am Ende der Saison mit einer Plus/Minus-Bilanz von +39 den besten Wert der Liga. Auch seine 14 Assists waren persönlicher Bestwert. Als bestes Team der regulären Saison gelang den London Knights schließlich auch in den Play-offs der Gewinn des J. Ross Robertson Cup

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. Im Memorial Cup scheiterte die Mannschaft aber an den Cataractes de Shawinigan. Trotzdem wurde Tinordi ins All-Star Team des Turniers gewählt.
Vor der Saison 2012/13 wechselte Jarred Tinordi zu den Hamilton Bulldogs, dem damaligen Farmteam der Canadiens de Montréal, in die American Hockey League. Im März 2013 wurde er schließlich erstmals in den NHL-Kader der Canadiens berufen wurde

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, wo er sein erstes Spiel am 16. März 2013 gegen die New Jersey Devils bestritt. Dabei erzielte er auch seinen ersten Scorerpunkt, als er ein Tor von Tomáš Plekanec vorbereitete.
Im Januar 2016 wechselte Tinordi samt Stefan Fournier zu den Arizona Coyotes, die ihm Gegenzug Victor Bartley und John Scott an die Canadiens abgaben. Im März gleichen Jahres wurde Tinordi für 20 Spiele gesperrt, weil er gegen die Doping-Regularien der NHL („Performance Enhancing Substances Program“) verstoßen hatte. Nach eigener Aussage war er sich des Verbots der nicht näher bezeichneten Substanz nicht bewusst.
Stand: Ende der Saison 2015/16
Vertrat die USA bei:
(Legende zur Spielerstatistik: Sp oder GP = absolvierte Spiele; T oder G = erzielte Tore; V oder A = erzielte Assists; Pkt oder Pts = erzielte Scorerpunkte; SM oder PIM = erhaltene Strafminuten; +/− = Plus/Minus-Bilanz; PP = erzielte Überzahltore; SH = erzielte Unterzahltore; GW = erzielte Siegtore; 1 Play-downs/Relegation)
Torhüter: Louis Domingue | Anders Lindbäck | Mike Smith  Verteidiger: Kevin Connauton | Klas Dahlbeck | Oliver Ekman Larsson (A) | Nicklas Grossmann | Zbyněk Michálek | Connor Murphy | Michael Stone | Jarred Tinordi  Angreifer: Kyle Chipchura | Shane Doan (C) | Max Domi | Anthony Duclair | Boyd Gordon | Martin Hanzal (A) | Jordan Martinook | Sergei Plotnikow | Brad Richardson | Tobias Rieder | Jiří Sekáč | Alex Tanguay | Wiktor Tichonow | Antoine Vermette | Joe Vitale  Cheftrainer: Dave Tippett  Assistenztrainer: Newell Brown | Jim Playfair | John Slaney   General Manager: vakant