text:
John Curtis Franklin, Kinyras: The Divine Lyre
List of Figures
Conventions and Abbreviations
1. Kinyras and Kinnaru Part I: The Cult of Kinnaru
2. Instrument Gods and Musician Kings in Early Mesopotamia: Divinized Instruments 3. The Knr 4. Starting at Ebla: The City and Its Music 5. Mari and the Amorite Age: The City and Its Music 6. Peripherals, Hybrids, Cognates 7. Kinnaru of Ugarit 8. David and the Divine Lyre Part II: Kinyras on Cyprus
9. Kinyras the Kinyrist 10. Praising Kinyras 11. Lyric Landscapes of Early Cyprus 12. Kinyras the Lamenter 13. The Talents of Kinyras 14. Restringing Kinyras 15. Crossing the Water 16. The Kinyradai of Paphos Part III: Kinyras and the Lands around Cyprus
17. Kinyras at Pylos 18. The Melding of Kinyras and Kothar 19. Kinyras, Kothar, and the Passage from Byblos: Kinyras, Kinnaru, and the Canaanite Shift 20. Kinyras at Sidon? The Strange Affair of Abdalonymos 21. Syro-Cilician Approaches Appendices
Appendix A. A Note on 'Balang' in the Gudea Cylinders Appendix B. Ptolemy Khennos as a Source for the Contest of Kinyras and Apollo Appendix C. Horace, Cinara, and the Syrian Musiciennes of Rome Appendix D. Kinyrízein: The View from Stoudios Appendix E. The 'Lost Site' of Kinyreia Appendix F. Theodontius: Another Cilician Kinyras? Appendix G. Étienne de Lusignan and 'the God Cinaras' Balang-Gods, Wolfgang Heimpel Bibliography
18. The Melding of Kinyras and Kothar
This chapter confronts the issue of Kinyras' extra-musical qualities, which he regularly assumed on Cyprus, and which already seem to inform the Kinyras(es) of Pylos and the Kourion stands, both in the thirteenth century. I refine and develop the position, taken by J. P. Brown and others, that Kinyras was productively implicated in a syncretic relationship with the WS craftsman god Kothar. [1] I argue that on some parts of the mainland, the Divine Knr was sometimes absorbed by Kothar. On Cyprus, however, Kothar was himself absorbed by Kinyras. I reserve for separate discussion in Chapter 19 the traditions allying both Kinyras and 'Kauthar' to Byblos.
Kothar and Kinnaru
We encountered Kothar at Ugarit as a beneficiary of state sacrifice, the armorer of Baal, and maker of Aqhat's marvelous bow. [2] He also appeared in the Rāp'iu text (RS 24.252.2–5), where the eponymous 'king of eternity' either sang, or was celebrated,
The parallelistic structure of the overall passage is clearly indicated by the repeated conjunction (b, 'with'). [5] Hence, the expression translated here as 'goodly companions', whatever its exact meaning, must belong to the musical atmosphere, and so most plausibly designates the ensemble as a whole. [6] This may imply some personification of the instruments, so that it is actually Kinnaru, in the first position, who leads the group, just as Ningirsu's balang-god presided over his temple-orchestra. [7] Consider too that only the instruments are named, not players; and yet players are needed if the instruments are to sound. This ambiguity is just what we have seen with the divinized instruments of Mesopotamia. If this interpretation is right, it would be welcome evidence that Kinnaru could indeed feature in (para)mythological contexts—something one expects on the basis of the Sumerian and Syro-Hurrian treatment of divinized cult-objects on the one hand, and Kinyras' numerous appearances in Cypriot and Greek mythology on the other. [8]
In any case, the kinnāru and other instruments are apparently somehow subordinated to Kothar. Various cultic nuances may escape us, but one likely explanation is ready to hand: they were created by the divine craftsman. Recall that Kothar also made magical weapons for Baal, endowing them with proper names through a special ritual. [9] Nor is this idea incompatible with M. S. Smith's interpretation as 'the goodly ones bound/enchanted by Kothar', detecting connotations of 'magical binding' in ḥbr (traditionally "companions"), since in Mesopotamia definite ritual procedures governed the construction of cult-objects, their investment with divinity, and their dedication to sacred service. [10]
RS 24.252 is the one Ugaritic text that seems to attest a significant connection between Kothar and music. [11] Yet the kinnāru's divinization in that city surely means that Kothar was not the only or primary musical god there, despite the lack of unambiguous evidence for a personified treatment of Kinnaru.
Philo of Byblos: Khousor and His Retiring Twin
When Kothar was discovered in the Ugaritian texts, he was soon recognized as the ancestor, and helped clarify the early nature, of the Khousor who is mentioned by two late Phoenician authors surviving only in fragments—Mokhos of Sidon and Philo of Byblos. [12]
For Mokhos, reinterpreting his cosmogonic traditions under the stimulus of Hellenistic philosophy, Khousoros (sic) was "the first opener" and "the power of mind, since it first distinguishes indistinct nature." [13] He enjoys a very exalted position as son of "Oulomos, the God who has been Thought." 'Oulomos' is related to Heb. 'ôlām ('Everlasting'), an epithet of Yahweh, with an Ug. cognate used of El. [14]
The account by Philo of Byblos (ca. 100 CE)—partially preserved by Eusebios (ca. 260–339), bishop of Caesarea—is comparatively conservative, and so more informative about the traditional attributes of Kothar/Khousor. [15] Philo collected and combined material from the several Phoenician cities, and it is often not clear, no doubt intentionally, where a given tradition originates. [16] The relevant passage is part of a long genealogy of culture heroes who map the perceived course of civilization, beginning with a mythical foundation of Tyre, but wending its way towards a vaguely Byblian conclusion. It is difficult to know, therefore, whether Philo's Khousor stems from one or the other city, or is more generally representative of Phoenicia. [17]
Khousor appears after the invention of huts, skins for clothing, the taming of fire, the first maritime adventure (on a log), and mastery of hunting and fishing:
And from them [sc. Hunter and Fisher] were born two brothers, the discoverers of iron and how to work it, of whom the one (tháteron), called Khousor, cultivated the verbal arts (lógous) and incantations (epōidás) and divination (manteías). And this one is known as Hephaistos, though he also discovered fishhook, bait, fishing-line, and raft, and was first of all men to sail. Because of this they revered him even as a god after his death; and he was also called Zeus Meilikhios. And some say that his brother [18] had the idea of walls made from bricks. [19]
As Hoffman first pointed out in 1896, this dossier overlaps strikingly with what is credited to Kinyras. [20] Another vital sympathy, he emphasized, is that Kinyras is father of Adonis, a role played by Kauthar in ps.-Meliton (see Chapter 19). Brown was able to expand the comparison on the basis of Kothar's profile in the Ugaritian texts. [21] Following Hoffman and Brown, I assembled further evidence in Chapter 13 for Kinyras' nonmusical attributes, three broad areas of which, we now see, are closely paralleled by Philo's Khousor: Kinyras discovered metals and metallurgical tools, promoted seafaring, and invented roof- and/or wall-tiles. I may now add several further comparisons. Kothar too—the Ugaritian god, that is, versus Philo's Khousor—had a maritime dimension, as a kind of divine steersman or protector of sailors invoked in a poem of the Baal Cycle; [22] and indirectly through his overseas home on Crete in Ugaritian epic, symbolizing maritime palatial trade networks in daedalic luxury items and technologies. [23] Kothar was, like Kinyras, a builder, constructing palaces for Baal and other gods—Kinyras built Aphrodite's temple—and both worked in precious materials. [24] Kinyras and Kothar are both credited with intricate decorative schemes involving animal figuration. [25] Both are also armorers: Kinyras makes and/or supplies Agamemnon's breastplate(s), Kothar designs the weapons with which Baal subdues Sea, and delivers Aqhat his priceless compound bow. [26] It is tempting to link Kothar the bowyer with the otherwise quite stray report in the Pindaric scholia that Apollo loved Kinyras for being an archer. [27] Finally, we have seen that in early Greek poetics, Kinyras was proverbially wealthy and often connected with kháris—a display of generosity that results in beholden friendship. This too may echo Kothar, since the root kṯr, the basic idea of which was 'build/work', led secondarily in Semitic languages to associations with success, prosperity, and abundance. [28] Note that Philo glosses Khousor as Zeus Meilikhios (the 'mild' or 'gracious'). [29]
The sympathies of Khousor and Kinyras, already undeniable, become quite remarkable when one considers Philo's attribution of lógoi, epōidaí, and manteîai to Khousor. Although these powers can be paralleled to some extent for Kothar in the Ugaritian texts, [30] they accord much better with what one expects of a Divine Lyre, both on the basis of Mesopotamian and Hurro-Hittite parallels for divinized instruments, and the performance contexts known for the kinnāru itself.
Khousor's appearance early in the development of civilization, culminating in the invention of writing by Taautos (< Thoth), encourages us to understand lógoi in pre-literate, performative terms as 'the artistic use of language'. After all, even in the literate cities of the LBA Levant, traditions of poetry and liturgical music must have remained basically oral, notwithstanding the Hurrian hymns with musical 'notation'. [31] Lógoi comfortably embraces the full verbal range needed in cult and court: ritual prescriptions, praise-hymns, laments, epic poetry or other narrative song. [32] Such powers go well beyond the known realm of Kothar. [33]
A similar point may be made about epōidaí, 'incantations'. True, Kothar recites spells while making Baal's weapons, a procedure befitting metallurgy as a kind of magic. [34] The Mesopotamian Ea/Enki, whom the scribes and theologians of Ugarit equated with Kothar, has been invoked as a parallel here, since he was credited with divination, magic, and an array of other cultural inventions, including music. [35] Yet it is not clear how far Ea's musicality per se is paralleled by Ugaritian Kothar (versus Philo's Khousor), whose association with musical instruments in RS 24.252, I have suggested, is due mainly to his magical craftsmanship. [36] And the Greek word epōidaí has considerably wider connotations than what is attested for Kothar. [37] The word's root, aoidḗ, means 'song', with epi- ('upon') distinguishing simple song from the efficacious singing of ritual acts. [38] Herodotos, for example, uses the word of the Magi's theogonic singing during Persian sacrifices; according to the mysterious Derveni Papyrus, the Magi's "incantation has the power to banish interfering spirits." [39] Plato refers to itinerant diviners (mánteis) who claimed to compel the gods through "sacrifices and epōidaí." [40] Other applications of epōidḗ included healing and purification. [41] Highly relevant for the question of Kinyras/Khousor are authors who treat ritual lamentation as a type of epōidḗ, notably in the context of Adonis-cult. [42]
Divinatory arts (manteîai) would also be most appropriate for a Divine Lyre, recalling Kinyras' guise of priest and prophet, still cultivated by the Paphian Kinyradai in the Roman period. [43] And Philo's plural invites further parallels—the coercive communication with Ningirsu through the divinized balang in the Gudea Cylinders; the ecstatic song-acts of kinnōr-prophets in the Old Testament; or the hexametric oracles of the Delphic priests. [44]
Thus, the overlap between Khousor's powers and what is attested for Kothar at Ugarit is only very partial. Yet all three abilities would suit a Divine Lyre very well.
Philo's musicalized Khousor indicates that in one or more traditions Kothar took over the territory of a more musical 'junior brother', whose very name he eclipsed. A reciprocal tendency may be glimpsed in Philo's assignment of ironworking not only to Khousor but to his anonymous sibling. The latter is further associated with the technique of wall-building from bricks—the closest parallels being Pliny's attribution of tegulae to Kinyras, and of bricks, clay vessels, bronze, and gold to 'Cinaras' by Étienne de Lusignan. [45] While some would explain Philo's pair of builder-brothers through Kothar's dual name at Ugarit (Kothar-wa-Hasis, 'Clever and Wise' [46] ), Khousor's mantic/musical skills and the Kothar-like qualities of Kinyras show that the situation is more complex. [47] The Ugaritic texts reveal that divine couplings were a rather flexible phenomenon in the thirteenth century; of the thirty-three pairs enumerated by J. C. de Moor, seventeen featured gods who appeared elsewhere in different combinations. [48] Some were clearly ad hoc juxtapositions. He concluded that: "combinations of the type X w Y meant nothing more at first than bringing two deities who were thought to be somehow related closely together. At this stage they kept their individuality." Later such 'assimilations' came to be regarded as the "double-barreled name of one divine being"; this is seen sometimes already at Ugarit, where for instance Kothar-wa-Hasis can be referred to in the singular. Also relevant is that a divine pair was sometimes called collectively by its first member; for instance 'Anatu and 'Aṯtartu ('nt w 'ṯtrt), who are often paired, [49] are once 'the Two 'Anatu-goddesses'. [50] One may compare the Dioskouroi, who were sometimes just 'the Castors'. [51]
These patterns suggest various routes by which Kothar and a Kinnaru-figure may have coalesced. While Kothar and Kinnaru were evidently distinct at Ugarit, this need not have been universally true in the Levant, about the specifics of whose cults and mythology we remain largely ignorant, especially for the second millennium. If Kothar were himself represented as a knr-player somewhere, he could have assumed a byname akin to Kinyras (the 'lyre-player'), and taken on such musical powers as one sees with Philo's Khousor. Or Kothar and a musical brother could have been known eventually as simply 'the Kothars'. It is certainly understandable that the great craftsman-inventor might absorb such a sidekick like a parasitic twin. Even at Ugarit, the Rāp'iu text suggests a 'familiar' relationship between Kothar and kinnāru/Kinnaru, the former apparently enjoying the more prominent position. The wide-ranging and abundantly attested [52] Kothar may have been a sort of 'immediate superior' to Kinnaru at Ugarit and elsewhere. His equation with Ea may also have been a factor, since at Ugarit at least local gods who were identified with international counterparts (Sumero-Babylonian, Hurrian) achieved greater prominence in the state cult. [53] Kinnaru, by contrast, stood out for lacking a heteronymous counterpart in the Akkadian versions of the pantheon texts. [54] Recall that Enki/Ea created the lamentation-priest (gala) to calm the anguished Inanna. [55] An 'Ea-Creator' string is also attested in the Akkadian version of the Mesopotamian tonal system, which somehow underlies the Hurrian hymns from Ugarit. [56] Here, potentially, is an important link between Kothar-as-Ea and Kinnaru-as-lyre-tradition. [57]
Despite the sporadic illumination provided by the Ugaritian texts, there is no particular reason to suppose that Philo's musicalized Khousor is a direct diachronic development of Ugarit's Kothar. We know enough about first-millennium Phoenician cults to be sure that there was considerable diversity from city to city in the LBA too. [58] I have already argued, on the basis of the Kinyras(es) of Pylos and the thirteenth-century Cypriot stands, that a metamusical Kinyras had emerged by this time on the island. Whether this development was original to Cyprus, or had earlier roots in a mainland city other than Ugarit—for instance Byblos—will be considered in Chapter 19.
Étienne de Lusignan: Cinaras and His Retiring Twin
While Khousor's absorption of a musical brother is understandable, the reverse, as one has with Kinyras, is more surprising. And it is quite remarkable how the two processes mirror each from island to mainland. It is of a piece with this that, while 'Kinyras' persisted as a Grecophone PN, [59] the element knr is not certainly attested in Canaanite or Phoenician/Punic PNs, nor at Ugarit [60] —although we did see a fifteenth-century example from nearby Alalakh. [61] Kothar/Khousor exhibits the opposite distribution. Absent from inscriptions and texts not stemming from Syria and the Levant, Khousor's longevity and popular appeal is clear from Amorite and Ugaritian PNs going back to the MBA and LBA, respectively, [62] and Neo-Punic and Aramaean PNs enduring to the third century CE. [63] The early names especially suggest that Kothar was regarded as a kind of king and/or patron of kings. [64] Here is another parallel with Kinyras.
A still more remarkable inversion is found in Étienne de Lusignan who, we saw, echoes the metallurgical inventions that Pliny assigned to Kinyras, yet adds a number of independent, Kotharesque details, including bricks, bowls, and other shaped vessels. [65] Recall that Philo attributes bricks to Khousor's unnamed brother. But the most startling detail in Lusignan's whole ancient Cypriot history is his assertion thatOnce again, no extant Classical source mentions a brother for Kinyras. [67] Fraternal pairs, we have seen, were a traditional mythological construction in the region; but they are not otherwise prominent in Lusignan's account. The historian will hardly have invented an anonymous non-entity who plays no role in the ancient Cypriot dynastic sequence in which his 'Cinaras' looms large, and is otherwise so artificially contrived. [68] We are very fortunate indeed that Lusignan bothered to include this point, which must be a vestige of something significant. That he himself felt this way is shown by the later Description, which, though containing rather less ancient material, still troubles to mention Paffo/Paphos and his two sons before again discussing only Cinaras. [69] Unless one supposes that Lusignan's source for this 'retiring twin' was some ancient source now lost, he must have drawn on the island's conservative oral traditions. In either case, I conclude that he attests a Cypriot version of the same process that informs Philo—the fusion of Kinyras and Kothar, with a record kept 'in the family' through an anonymous twin.
The god Paffo [Paphos] … had two sons, Cinaras and another; the latter was not numbered among the gods. [66]
The historical and cultural circumstances behind this melding of Kinyras and Kothar have remained elusive. [70] Clearly the phenomena are geographically conditioned, with complementary outcomes on Cyprus and the mainland. Yet the two were never fully sundered. This "insularity and connectivity" of Cyprus will be especially important for understanding the interchangeability of Kinyras and Khousor/Kauthar at Byblos as late as the third century CE. [71]
The Craftsman-Musician Twins Mytheme
The melding of Kothar and Kinnaru appears to be a special instance of a more general Syro-Levantine pattern. Philo's long sequence of 'brotherly pair' culture-heroes probably perpetuates an early Canaanite mythological device, also seen in Cain and Abel, and perhaps the Ugaritic divine pairings. [72] The most conspicuous musical example is in Genesis, where Lamech's son Jubal was the mythological ancestor of lyre- and pipe-players, while his half-brother Tubal-Cain was "instructor of every artificer in brass and iron." [73] Here too, as with Kinyras/Khousor, is a surprising conjunction of music and metalworking, once more in a fraternal relationship. Its projection into the deep past finds startling circumstantial support at Beni-Hassan (Figure 3 = 4.1j, ca. 1900). [74] Popular etymology may also have played a role. [75]
Lamech and his children were particularly mutable in the NE reception of Biblical stories. Because the family was responsible for much early culture, they were often adjusted to fit local traditions, and we find many changes to their discoveries, especially the musical. [76] I have already discussed the remarkable variant in which Lamech invents lamentation and the lute at a stroke. [77] The treatment of Jubal and Tubal-Cain shows that the brothers' names and roles were highly unstable, yielding phenomena very similar to the melding of Kinyras and Kothar. Theodore Bar Koni, for example, the eighth-century Nestorian exegete from Kashkar in southern Mesopotamia, introduces Cainan and Tubal-Cain as a pair of metallurgists:Here the metalworking Tubal-Cain has been bifurcated and endowed with a twin. Bar Koni then reverts to the Biblical account by quoting the 'original' verse about Jubal; but note that Jubal is not called the brother of Tubal-Cain, who after all already has Cainan. Since this second metalworking sibling is apparently a local innovation, it is perfectly possible in principle that the family's musical contributions were equally reworked, and yet are masked here by the Biblical quotation.
Some say that Cainan and Tubal-Cain, who were of the family of Cain, were the first who invented the three tools of the art of working in iron—the anvil, hammer, and tongs … It is said that "Jubal was the father of all who play lyre and pipes," because the Cainites had bands who played the pipes to make evil spirits flee so that they would not affect people. [78]
This speculation is well justified by a parallel passage in the Book of the Bee—a sort of theological rumination on various 'historical' topics drawn from Biblical legend by Solomon of Akhlat, bishop of Basra (Iraq) in the early thirteenth century. While the first part of his account is taken over verbatim from Bar Koni (hence the ellipsis below), the metalworking twins go on to share credit for musical inventions, while Jubal has now disappeared:There is a telling 'error' here. The Book of the Bee first follows Bar Koni in naming the brothers Cainan and Tubal-Cain. But in its musical sequel quoted above—which contains several deviations from Bar Koni, including the relocation of "evil spirits" from the patients into the pipes themselves—the brothers reappear as Tubal and Tubal-Cain. There is no way to decide the 'correct' reading. One might suggest that 'Tubal' is a mistake for 'Jubal', but this would still leave Tubal-Cain partaking in both metals and music; and given the novel pairing of Cainan and Tubal-Cain, an error of Tubal for Jubal would itself be symptomatic of the mutability of the brothers' names and relationships.
Cainan [Tubal?] and Tubal-Cain … constructed all kinds of musical instruments, harps, and pipes. Some say that spirits used to go into the reeds and disturb them, and that the sound from them was like the sound of singing and pipes. [79]
These texts present striking parallels with Philo's Khousor and Lusignan's Cinaras, and strongly suggest that the reception of Tubal and Jubal was shaped by a wider mythological pattern—the craftsman-musician mytheme—with pagan mythology leaving its imprint as in a palimpsest.
Confounded Lyres?
The last issue bearing upon Kinyras and Kothar is potentially the most crucial, since it concerns a comparable crossover in lyre terminology and morphology, apparently at the Greek and Syro-Levantine linguistic and cultural interface.
In 1938, soon after Kothar was resurrected at Ugarit, H. L. Ginsberg proposed connecting kítharis and kithára—common Greek words for lyre-playing and lyre, respectively, and of no certain etymology—with the Sem. √kṯr from which Kothar also came. [80] The words' triconsonantal shape would certainly accord with a Semitic origin. But a direct derivation is made unlikely by the lack of any certain lyre-name from this root in Semitic languages, where knr was so productive and persistent. [81] An indirect etymology via some special semantic development, however, has seemed possible to some. J. P. Brown, while exploring the sympathies between Kinyras and Kothar, noted that Ginsberg's suggestionIt must be stressed that Brown was not proposing to derive kithára from knr, as has sometimes been thought. [83] Such a suggestion, once made by K. von Jan, was already rejected by H. Lewy in 1895, and has thus mostly remained out of play (but see below). [84] Brown's proposal was rather a chiasmus whereby under mutual semantic influence, each root, knr and kṯr, would have produced both a god- and instrument-name, but with opposite outcomes in 'Greek' and Levantine areas:
Remember that for Brown, without knowledge of the Divine Kinnaru, Kinyras was but a hero of Greek mythology. Yet the phenomenon of divinized instruments—a god invested in a cult-object—might offer a way through the maze. [85] With this, the lines of symmetry are rearranged:
would lead to the neat hypothesis (which unhappily goes beyond the evidence) that the kinnōr [sic] was Kothar's instrument, and that both words went into Greek as Kinyras, kitharis, but with reversed meaning. [82]
When one considers that Kothar and Kinyras were variously confounded in Phoenicia and Cyprus; that Syro-Levantine and Cypro-Aegean lyre-types coexisted on Cyprus probably from the time of Aegean immigration in the twelfth century, and certainly by the ninth (Chapter 11); and that it is precisely on Cyprus, the eastern rim of the early Greek linguistic continuum, that Kinyras most conspicuously survived in an expanded form that incorporated Kothar-like powers—under these very particular circumstances, it would be remarkable indeed if the mirror-image lyre-terminology were accidental.
Nevertheless, accident it may be. A development of Sem. nn or n to Gk. th is not inconceivable perhaps via some Anatolian channel (given a certain lability between dentals and liquids in Hittite, Lydian, and Carian). [86] This problem needs further investigation. [87] Preliminarily, one may note that an interchange of n and th in a Cypro-Anatolian context is seen with the city of Gergitha in the Troad; according to tradition, this was once called Gergina and was founded by one of the Gerginoi—a kind of secret police in Cypriot Salamis descended from prisoners brought by Teukros, who in a later generation returned to the Troad. [88] Any underlying historical reality is obviously obscure. [89] But on circumstantial evidence, western Anatolia is a plausible environment for the entry of kítharis, kithára, and (en)kitharízein into Aeolic/Ionic epic diction, where they exist marginally alongside phórminx and its relations. [90] And the early Greco-Lesbian tradition maintained that the kithára was formerly called 'Asiatic' because of its association with Lydia—that is Así(w)a, Hitt. Aššuwa. [91] Given the 'unshifted' forms kínaris and kinarýzesthai, [92] one might posit a development via some North Syrian channel, with or without Cyprus as an intermediary. Recall that some of the earlier 'Cypro-Phoenician' symposium bowls with lyre-ensembles are actually of North Syrian workmanship, and that these workshops were active and even dominant in the ninth/eighth-century Aegean markets. [93]
[ back ] 1. For Kothar generally, Albright 1940:296–297; Gaster 1961:161–163; YGC:135–137; Gese et al. 1970:147–148 et passim; Xella 1976; KwH; Morris 1992:79–100 et passim; Morris 1998; DDD col. 913–915 (Pardee).
[ back ] 2. 'Kothar' will refer both to the god as a wider Syro-Levantine figure and to his specific manifestation at Ugarit (context should make the difference clear); for the form, see n12. I reserve 'Khousor' (Gk. Χουσώρ) for the complex Phoenician culture-hero presented by Philo of Byblos (see p445–452), probably with special Byblian associations. 'Kauthar' will apply to the cognate figure in ps.-Meliton (Chapter 19). Note that the vocalization of Ug. kṯr as Kôtharu (/kōθaru/), which entails taking Arabic *kawṯar as cognate (KwH:51–80), is not always accepted; Huehnergard 2008:141 considers it "by no means certain," noting that otherwise the Ugarit-Akkadian ku-šar-ru (RS 20.123+ = Nougayrol 1968:248 (no. 137 IVa.19) will equally permit /kūθaru/ or /kŭθaru/. Yet the latter form is in any case ruled out by Philo's Χουσώρ (see n12 below), which establishes the long quantity of the first syllable. And the Greek spelling ΧΑΥΘΑΡ in a third-century CE tombstone from Hama, Syria (Lassus 1935:33 no. 14), an Aramaean area, definitely favors the Arabic form's relevance to the reconstruction (as realized already by Albright 1938:593; cf. Brown 1965:199; KwH:77; S. Weninger, communication, May 2012); for the old diphthongal value is clearly indicated by Greek αυ, itself still diphthongal at this time (Allen 1987:79–80). It may still be, however, that at Ugarit ku-šar-ru does reflect something closer to /kūθaru/ than /kōθaru/ (cf. p273–274).
[ back ] 3. For this interpretive issue, see p135n140.
[ back ] 4. See p135, with text and comments.
[ back ] 5. Good 1991:156–157; Clemens 1993:73.
[ back ] 6. For those who interpret line three as referring not to another instrument but to cult-dancers (see p135n140), the "goodly companions of Kothar" will follow suit by parallelism: cf. Clemens 1993:73n57: "pair of instruments (x2); personal participant (x2)." Yet even this line of thinking is not incompatible with a musical Kothar, since both instruments and 'Kothar-dancers' would obviously comprise an integrated performance.
[ back ] 7. N. Wyatt (DDD col. 912) seems to envisage such a possibility, citing the passage in connection with Psalms 57:8–9 (cf. p164) as evidence of "an older usage when minor gods of the pantheon were called upon to glorify their overlord."
[ back ] 8. Cf. p6–7, 25–33, 103, 122–123.
[ back ] 9. See p122.
[ back ] 10. See p23–25.
[ back ] 11. Support for a musical Kothar has also been sought from the Kotharat, the seven 'skillful' goddesses who preside over marriage and conception rituals, arguably as songstresses (Margalit 1972). But this still would not guarantee a musical sense for Kothar himself, as one can suppose independent semantic developments of √kṯr. Dahood 1963 argued well for an allusion to Kothar in Ezekiel 33:32, so that "you are like a singer of love-songs" becomes "skillful with reed-pipes" ("a Kothar on the pipes"?); cf. Cooper 1981:386.
[ back ] 12. The 'Greek' orthography (Χουσώρ) reflects normal Phoenician phonetic developments. The long ô of Kothar resulted from the monophthongization of P-S aw (see n2), and then underwent further development to û, whence it is represented by Gk. ου (since υ/ῡ, having narrowed to /ü/ or /ǖ/ by the later fifth century, was no longer appropriate: see p196). As to the final syllable, after the loss of final short vowels in Phoenician, accented a was lengthened to ā and then to ō (by the same process which had produced the Canaanite Shift of ā > ō in the second millennium, still exerting its influence: Harris 1936:25 §8, 34–35 §11; Harris 1939:59–60; SL §21.13, 25.6). The stages of development are thus *Kawṯaru > *Kôṯaru > *Kû/ôšár > *Kû/ôšā ́ r > *Kûšṓr > 'Gk.' Χουσώρ (cf. KwH:79–80). Initial k- can be represented by Greek χ from the Hellenistic period.
[ back ] 13. Mokhos of Sidon (Tyre? cf. Baumgarten 1981:148n33) FGH 784 F 4, preserved by Damaskios, a Syrian Neo-Platonist of the fifth–sixth century: Χουσωρὸν ἀνοιγέα πρῶτον … τὴν νοητὴν δύναμιν ἅτε πρώτην διακρίνασαν τὴν ἀδιάκριτον φύσιν, On First Principles 125c (1.323 Ruelle); also in Attridge and Oden 1981:102–103. See generally Barr 1974:47–49 (undermining the equation of Khousor-'Opener' and Ptah advanced by Hoffman 1896:253–254 and YGC:193–196).
[ back ] 14. Οὐλωμὸς ὁ νοητὸς θεός. See Cross 1973:18; Attridge and Oden 1981:104n7; Barr 1974:48–49).
[ back ] 15. For the character of Philo's work and sources, see p123.
[ back ] 16. See Philo of Byblos FGH 790 F 1 (21); cf. Lokkegaard 1954:53.
[ back ] 17. But see p472. Note that Philo's later treatment of Sydyk and Misor and their children appears to double some of his Khousor material: see p510–511.
[ back ] 18. We must follow Clemen 1939:50 (so tacitly Brown 1965:203; Baumgarten 1981:169) in emending to the singular (τοὺς ἀδελφούς > τὸν ἀδελφόν: see text in next note). The phrase θάτερον τὸν Χουσώρ clearly implies a pair of brothers and that a second will indeed be discussed, as is the case throughout the larger narrative; the traditional plural reading would require us to suppose three (or more) brothers, of whom only Khousor is named. The corruption may have arisen from the following accusative plural τοίχους, with the glossing of Khousor as both Hephaistos and Zeus Meilikhios in the relatively long intervening stretch making a careless scribe lose track of brotherly pairs (A's reading αὐτῶν, "their brothers," will have followed suit). Just possibly Khousor's brother was in fact named, but has fallen from the text, through cavalier abstraction by Eusebios or in transmission; but the text reads smoothly. Some would connect Khousor's anonymous brother with the 'Craftsman' (Τεχνίτης) who comes soon afterwards (Clapham 1969:108); but this figure has a named brother of his own (Γήïνος Ἀυτόχθων). Τεχνίτης may however be a doublet of Kothar deriving from Philo's conflation of regional Phoenician variants (Attridge and Oden 1981:84n70).
[ back ] 19. Philo of Byblos FGH 790 F 2 (11) = Eusebios Preparation for the Gospel 1.10.11–12: Ἀγρέα καὶ Ἁλιέα … ἐξ ὧν γενέσθαι δύο ἀδελφοὺς σιδήρου εὑρετὰς καὶ τῆς τούτου ἐργασίας, ὧν θάτερον τὸν Χουσὼρ λόγους ἀσκῆσαι καὶ ἐπωιδὰς καὶ μαντείας. εἶναι δὲ τοῦτον τὸν Ἥφαιστον, εὑρεῖν δὲ καὶ ἄγκιστρον καὶ δέλεαρ καὶ ὁρμιὰν καὶ σχεδίαν, πρῶτόν τε πάντων ἀνθρώπων πλεῦσαι. διὸ καὶ ὡς θεὸν αὐτὸν μετὰ θάνατον ἐσεβάσθησαν. καλεῖσθαι δὲ αὐτὸν καὶ Δία Μειλίχιον· οἱ δὲ τὸν ἀδελφὸν [Clemen, see n18: τοὺς ἀδελφοὺς MSS] αὐτοῦ [A: αὐτῶν] τοίχους φασὶν ἐπινοῆσαι ἐκ πλίνθων.
[ back ] 20. Hoffman 1896:256–258.
[ back ] 21. Brown 1965. But his unawareness of Kinnaru led him to endorse the comparison of Kinyras with el-ku-ni-ir-ša (El, Creator of the Earth), now obsolete (cf. p5n27), and to reject the etymology of Kinyras < κινύρα (cf. p4, 189).
[ back ] 22. RS 2.[009] + 5.155 = KTU/CAT 1.6 vi.51–53. Kothar's conjunction with the sea is clear in this text, although the exact interpretation is debated: see RTU:145 and n126 with further references.
[ back ] 23. Kothar's homes in Crete (Caphtor) and Egypt: RS 3.361 (KTU/CAT 1.1 iii.1, 18–19); RS 3.346? (1.2 iii.2–3); RS 2.[014]+ (1.3 vi.14–16). For further evidence connecting Kothar and the sea, KwH:105–118; cf. Brown 1965:204; DDUPP:109. Kothar as a totalizing figure of second-millennium trade with the Aegean and Egypt: Morris 1992:93 et passim; Morris 1998; note especially the startling discovery of Minoan frescoes at Avaris and elsewhere: Bietak 2005, etc. The interpretation of Kothar as 'fisherman of Athirat/Asherah' (see Baumgarten 1981:167, 200), and so a close connection with the 'Lady of the Sea' (DDUPP:72; OSG:14 with references in n25), has been abandoned: see Smith and Pitard 2009:377.
[ back ] 24. Kothar as palace-builder: RS 3.361? (KTU/CAT 1.1 iii.27–28); RS 3.346 (1.2 iii.7–11); RS 2.[008]+ (1.4 v.41–vi.38). See generally Gaster 1961:161nXIV; Gordon 1966:22–23, 48–49, 58–60, 63–64 (somewhat out-of-date); Gese et al. 1970:148; Baumgarten 1981:169–170; KwH:218–250, 310–350; Morris 1992:83–84.
[ back ] 25. Kinyras and Agamemnon's breastplate: Homer Iliad 11.24–28; see p1, 322–323. Kothar's gift for Athirat: RS 2.[008]+ (KTU/CAT 1.4 i.23–43).
[ back ] 26. Baal's weapons: RS 3.367 (KTU/CAT 1.2 iv.11–15); Aqhat's bow: RS 2.[004] (KTU/CAT 1.17 v.10–28, vi.20–25).
[ back ] 27. Σ Pindar Pythian 2.30g (Abel 1891): see p226.
[ back ] 28. See especially KwH:51–80, convincingly upholding the relevance of Arabic cognates, including kawṯar, 'abundant goodness'; so too SL §29.9.
[ back ] 29. For Kothar as Zeus Meilikhios, see Baumgarten 1981:168–169; contrast KwH:113–114.
[ back ] 30. For scenes in which Kothar appears to be prophetic, see Smith 1994:336. For incantations, see below.
[ back ] 31. See p97.
[ back ] 32. The Greek does not support the idea that λόγους ἀσκῆσαι here is defined by καὶ ἐπῳδὰς καὶ μαντείας (KwH:443: "the 'verbal arts' of Khousor … do not include music, but 'spells and prophecies'"). Λόγοι are a separate category—various forms of poetry that (as typically in the ancient world) will have had a musical aspect.
[ back ] 33. KwH:442–445 rightly emphasized the tenuous basis for supposing a musical Kothar; cf. Brown 1965:206; Good 1991:157 ("it remains puzzling that the Ugaritic texts do not place Kothar in a musical context apart from [RS 24.252]").
[ back ] 34. See p394n127. Cf. Obermann 1947:208; Gaster 1961:161–163; KwH:119.
[ back ] 35. Kothar as Ea: RS 20.024, 15; RS 20.123+, IVa.19, etc.: Nougayrol 1968:44–45 (no. 18), cf. 51; 240–249 (no. 137). Cf. Clapham 1969:107; Gese et al. 1970:98–99, 147; Lichtenstein 1972:104n57, 110; Baumgarten 1981:166; SURS:861 and n1116 with further references. Ea is invoked in various incantations from Ugarit, but is not unique in this: SURS:1020–1021.
[ back ] 36. See p444–445.
[ back ] 37. Caquot 1976:300 rightly understood ἐπῳδαί broadly—"chants (ou des incantations)"—but anachronistically retrojects this to Kothar himself.
[ back ] 38. The 'Getty hexameters' contain much relevant language: text in Faraone and Obbink 2013, 10–11 (note especially lines 1, 6, 23–24).
[ back ] 39. Herodotos 1.132.3 (μάγος ἀνὴρ παρεστεὼς ἐπαείδει θεογονίην, οἵην δὴ ἐκεῖνοι λέγουσι εἶναι τὴν ἐπαοιδήν); Derveni Papyrus col. 6.1–11 (ἐπ̣[ωιδὴ δ]ὲ̣ μάγων δύν[α]ται δ̣αίμονας ἐμπο[δὼν] γι[̣νομένο]υ̣ς μεθιστάν̣αι, 2–3, ed. Kouremenos et al. 2006). I assume that the papyrus speaks of Persian Magi specifically (for the issue, Lightfoot 2004:103; Kouremenos et al. 2006:166–168 with references), although apotropaic and cathartic incantations were of course more widely spread in the ANE.
[ back ] 40. Plato Republic 364b; cf. Symposium 202e. Plato exploits the overlap between singing and incantation in the Laws, when his Athenian, after a discussion of the positive psychagogic effects of a proper musical education for children, realizes that "what we call songs (ᾠδάς) now appear in fact to have been incantations (ἐπῳδαί) for the soul" (Plato Laws 659d–e, following Bury's text in the Loeb edition).
[ back ] 41. Sources in AGM:32 (beginning with Homer).
[ back ] 42. Sophokles Ajax 582: θρηνεῖν ἐπῳδάς; Bion Lament for Adonis 91, 94–95: αἱ Χάριτες κλαίοντι τὸν υἱέα τῶ Κινύραο … χαἰ Μοῖραι τὸν Ἄδωνιν ἀνακλείοισιν, Ἄδωνιν, / καί νιν ἐπαείδουσιν ("The Graces beweep the son of Kinyras … the Moirai too invoke 'Adonis, Adonis', / and sing incantations over him").
[ back ] 43. Tacitus Histories 2.3–4; Clement of Alexandria Miscellanies 1.21. See Chapter 16. Cf. Hoffman 1896:256; Brown 1965:204. Extispicy in the hands of a Divine Lyre may conjure a rather grotesque image. But recall that the slaughtering of a bull for making the divinized lilissu-drum was governed by a highly elaborate series of ritual actions and incantations (see p23–26). Hermes' invention of his divine-voiced (see p6n32, 411n68) lyre involved eviscerating a turtle, flaying a cow, and disemboweling a sheep: Homeric Hymn to Hermes 39–51 (handwashing is not mentioned).
[ back ] 44. See p26–33, 161–165.
[ back ] 45. Pliny Natural History 7.56.195; Chorograffia p. 13a, 14a, 87 (§28, 37, 590); Description pp. 27a, 30a, 224a. See p325.
[ back ] 46. So Clapham 1969:108; KwH:83–84, 170. I retain for convenience the conventional vocalization of ḫss; but note the further considerations in van Selms 1979:741; KwH:85–90.
[ back ] 47. It may well be, however, that Kothar's dual name invited conflation with another god, better-defined than 'Hasis', as a means of better differentiating the two 'brothers'. And doubtless a Divine Knr would be considered 'wise'.
[ back ] 48. For the following points, see de Moor 1970:227–228.
[ back ] 49. Smith 2015:49–5, 57, 64–65.
[ back ] 50. De Moor 1970:228 and n75.
[ back ] 51. For 'the Castors', Pliny Natural History 10.121 (noted by Brown 1965:206).
[ back ] 52. KwH:51 collected forty-five instances.
[ back ] 53. SURS:1105–1112.
[ back ] 54. But see p121–122.
[ back ] 55. See p29.
[ back ] 56. See p59, 97.
[ back ] 57. One may note here the application of carpentry metaphors for the tuning process in both Akkadian (pitnu) and Greek (harmonía, the phonology of which reveals its Mycenaean pedigree): Franklin 2002b:2, 9, 15; Franklin 2002a:677 (with n26 for Akkadian pitnu); elaborated in Franklin 2006a:55n42.
[ back ] 58. DDUPP passim.
[ back ] 59. See p334–335.
[ back ] 60. See Pardee 1988a:139n87 for gods in the Ugaritian pantheon texts who are absent from PNs. In the Punic sphere, a KNRSN, son of B'LŠLK may be attested as a member of a marzeaḥ, dedicating a temple at Maktar, Tunisia (first century CE): KAI 145.40, with the reading going back to Févrer 1956 (who considered it "douteux" [30], but compared "libyque KNRSN" in Chabot 1940–1941 no. 232). A KNRD'T appears in KAI 139.1 (gravestone inscription, Chemtou, Tunisia, n.d.); the certainty of this reading is affirmed by Chabot 1918:296–301, but the name, vocalized as "Kanradât," is taken as Libyan/Numidian.
[ back ] 61. For Alalakh, see p98.
[ back ] 62. Amorite royal name Kwšr in the Execration Texts of MK Egypt (ca. 1900): Sethe 1926:46–47; Albright 1940:297 and n47; Goetze 1958:28; YGC:136n65. Amorite PNs at Mari: Gelb 1980:131; KwH:58. Ugaritian names: Gröndahl 1967:152; KwH:62–63.
[ back ] 63. Phoenician/Punic: Hoffman 1896:254–255; Benz 1972:131, 336; Brown 1965:201; KwH:74, 77; DDD col. 914 (Pardee); Krahmalkov 2000:244; DDUPP:109–111. For 'Χαυθαρ' at Hama, Syria, see p443n2.
[ back ] 64. Besides the Amorite king Kwšr of the Execration Texts (see n62), there is the Ugaritian theophoric PN kṯrmlk, 'Kothar-is-King' (see p167n100 above); and King Kushan-rishathaim of Aram-naharaim (Judges 3:8, 10), rendered as Khousarsathom or Khousarsathaim in LXX, and Khousarsathos in Josephus Antiquities of the Jews 5.180.3, 183.2 (Hoffman 1896:256–258; but see Pardee, DDD col. 914–915).
[ back ] 65. See p325.
[ back ] 66. Chorograffia p. 20 (§68): "Questo Dio Paffo regnando, hebbe dui figliouli, Cinara, & un' altro; ilquale non è numerato fra li Dei."
[ back ] 67. Our Lusignan passage answers Baurain 1980a:9, who criticized Brown 1965 for failing to produce a sibling for Kinyras to parallel Khousor and his brother.
[ back ] 68. See Appendix G.
[ back ] 69. Description p. 38: "Cestuy [sc. Paphe] eut deux enfans (sic)."
[ back ] 70. Cf. Parker 1970:244n9: "Exactly when and where Kinnar/Kinyras [sic] took over other attributes of Kothar must remain a matter for speculation."
[ back ] 71. The phrase quoted is that of Knapp, PPC.
[ back ] 72. Brown 1965:206; Baumgarten 1981:141. Ugarit: de Moor 1970:227–228; KwH:81–84; del Olmo Lete 1999:82. Lokkegaard 1954:60–61 proposed that Philo represents a trend "for dividing or specializing the gods according to the splitting up of society in new trades and guilds following the demands of advancing culture and more refined art." But his numerous pairs are probably due more to combining regional variants into a master scheme.
[ back ] 73. Genesis 4:22. See p43–46.
[ back ] 74. See p44–45.
[ back ] 75. For possible associations between qayin ('smith'), qīnā ('composition, dirge'), and kinnōr, see p44n5. D'Angour 2011:64–84 now proposes connecting the Greek myth of Kaineus with √qyn ('forge'), interpreting him as 'Spear-Man' and parallel to Kinyras as embodying a Levantine cultural practice.
[ back ] 76. For Syriac, Persian, and Arabic sources, see Budge 1886:29 and n5 (see below); Farmer 1929:6–7; Robson and Farmer 1938:9 and n4; MgB 3/2:24; SOM 1:10–11, 153; also Jacobson 1996:303 vis-à-vis Tubal-Cain in Philo Judaeus. In the Armenian commentary on Genesis attributed to St. Ephraim, Jubal is connected exclusively with the lyre tradition; pipes are traced rather to the wife of Tubal; Horace's ambubaiae and their relations (Satires 1.2.1: see Appendix C) make this more interesting than "an inner Armenian corruption or misunderstanding of the Syriac" (Mathews 1998:55 and n111). Similarly, Michael the Syrian (twelfth century), crediting Jubal with both kinnōr and kithára, eliminates pipes (Chronicle 1.6: Chabot 1899–1924 1:10).
[ back ] 77. See p312.
[ back ] 78. Theodore Bar Koni Liber scholiorum, Mimrā 2.97: the first part of my translation comes from Budge 1886, since the passage was taken over verbatim into the Book of the Bee 19; the second part is after Hespel and Draguet 1981–1982 1:116.
[ back ] 79. Book of the Bee 18: translation from Budge 1886; cf. Budge 1927:79–80.
[ back ] 80. Κίθαρις < kṯr: Ginsberg 1938:13; Nougayrol 1968:51. The potential parallel of Kinyras/kinýra and 'Kauthar'/kithára was first noted, so far as I have found, by Lenormant 1871–1872:255n1 in connection with the dual tradition at Aphaka (for which see Chapter 19).
[ back ] 81. The proposal of Good 1991:156–157 to see such an instrument in RS 24.252, 5 (KTU/CAT 1.108), rather than the god Kothar, was refuted by Clemens 1993:73–74 (cf. p135n141). There remains the kissar, applied to some traditional lyres of East Africa (Plumley 1976). But this word probably derives from Greek κιθάρα under Hellenistic-Egyptian influence (versus krar < *kenar: see p58n65). Lyres per se, however, are probably older in the region: cf. Athenaios 633f on the harplike instrument played among the 'Troglodytes' (reported by the Hellenistic explorer Pythagoras: AGM:76n126). The begena, a last surviving 'giant lyre', is attributed to the Israelite tradition and associated with David (p58n65, 167). See further Kebede 1977:380; MGG 5:1042–1043 (G. Kubik); K. Wachsmann and U. Wegner in GMO s.v. Lyres, §3 Modern Africa, with bibliography.
[ back ] 82. Brown 1965:207.
[ back ] 83. So apparently Morris 1992:79–80n26. And beware Braun's confusing statement in MAIP:146 (punctuation and capitalization preserved): "The root of the word itself, knr, appears frequently [sic!] in divine names such as kinýras, [[kinnaraas [sic!], kuthar]]." The same hodgepodge appears in MGG 1:1516.
[ back ] 84. Jan 1882:5, 35n142; Lewy 1895:164 (whence Rosól 2013:181). The idea is perpetuated by Hoch 1994:324 and in n45; but his further argument, that the modification of kinnāru to κίθαρις (sic) must have preceded the Canaanite Shift (whence no *κίθορις or *κίθωρις), does not follow in any case since the hypothetical borrowing could have been at any point from an 'unshifted' dialect in North Syria. See further below.
[ back ] 85. This can also answer the reservation of KwH:77: "Ginsberg's proposal is plausible, but it assumes a thematic transmission from the PN to the name of an instrument. This transmission cannot be verified." And the melding of Kothar and a Divine Knr would accommodate his later remark at 145n137: "Against Ginsberg's proposal, there is no indication from Ugaritic as to why a word for 'lyre' should develop from the PN Kothar and not a different musical instrument (why not a tool?)."
[ back ] 86. Heubeck 1959:24–27; Heubeck 1961:19–21.
[ back ] 87. I have found no exact parallels in Melchert 1994, although the simplification of geminates in Lydian (e.g. /nn/ > /n/: p340, cf. 372 §9) would be relevant.
[ back ] 88. Athenaios 256b–c.
[ back ] 89. HC:86n2.
[ back ] 90. Note the Trojan context of Homer Iliad 3.54.
[ back ] 91. Franklin 2010:20–22; Franklin 2012:745–746.
[ back ] 92. See p198–199.
[ back ] 93. See p262.


text:
By creating a GPO, u can definitely do this job ! as u want step by step, here u go….
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Select the newly created policy and press "Add under Security Filtering", select Advanced dialog to locate and select the user by pressing OK and If the user is logged on, force the policy to update.
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subset: commoncrawl


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Book Details:
Book Title: The Cadence of Gypsies by Barbara Casey
Category: YA fiction, 272 pages
Genre: Literary/Mystery
Publisher: Gauthier Publications/Hungry Goat Press
Release date: March 2011 (Hardcopy); April 2015 (e-Book)
Format available for review: print and PDF
Will send print books: Internationally
Tour dates: April 25 to May 6, 2016
Content Rating: PG-13 (A few expletives, mild sexual innuendo)
Book Description:
On her 18th birthday Carolina Lovel learned that she was adopted and was given a letter written by her birth mother in an unknown language. After years of research she travels to Italy on a mission to find the truth about her past. Carolina is accompanied by three extremely gifted but mischievous students the FIGs from Wood Rose Orphanage and Academy for Young Women. In an effort to help their favorite teacher, the FIGs will have to use their special abilities to decipher the Voynich Manuscript, the most mysterious document in the world, and the one thing that is strangely similar to what Carolina was given. Their search will take them into the mystical world of gypsy tradition and magic, more exciting and dangerous than any of them could have imagined.
Buy the Book: Amazon ~ Barnes & Nobles
Meet the Author:
Barbara Casey is the author of several award-winning novels for both adults and young adults, and numerous articles, poems, and short stories. In addition to her own writing, she is an editorial consultant and president of the Barbara Casey Agency, established in 1995, representing authors throughout the United States, Great Britain, Canada, and Japan. In 2014 Barbara became a partner in Strategic Media Books Publishing, an independent publishing house that specializes in true crime and other cutting-edge adult nonfiction. Barbara lives on a mountain in Georgia with her husband and three dogs who adopted her: Benton, a hound-mix, Fitz, a miniature dachshund, and Gert, a Jack Russel terrier of sorts.
Connect with the author: Website


text:
NSW Waratahs' plans for 2018 Super Rugby season starting immediately under coach Daryl Gibson
If the Waratahs players were hoping for a decent break after a far-from-decent season, they will be disappointed.
Their coach, Daryl Gibson, is calling them back in a fortnight to start planning for 2018.
The 'Tahs 40-11 loss to the Western Force in the last game of the regular season on Saturday night put a painful full stop on a tough year.
"Obviously it was a pretty disappointing performance … we didn't play the conditions well at all. We made a lot of errors that the Force capitalised on," Gibson said.
"We've got some time now the season's over to step back, have a really good look at the reviews and set about making some changes, making a plan."
Gibson will gather the team together to watch the Super Rugby grand final to show his players just how much they need to improve.
"Certainly in my experience, teams that have failed, while it's never pleasant, there's usually a really excellent bounce and a lot of learning occurs through such a season," he said.
The former All Black took full responsibility for the Waratahs' season.
"I'd be very loathe to criticise the players," he said.
"They're out there and they're performing the game plans and structures that I put in place."
In his two seasons in charge, Gibson has guided the team to 12 wins in 30 matches, including just four wins this year.
They lost their last four games in 2017 while conceding 40 points or more in every one of those defeats.
Waratahs hoping to pick up players when Aussie team gets axed
Gibson is contracted to coach New South Wales until the end of next season and said he was unaware of any pressure on his position.
"There are no guarantees … [but] the hierarchy have been incredibly supportive, so until I hear otherwise I'll be here next season," he said.
Re-joining the ranks at the Waratahs next season is Kurtley Beale, after a stint with the Wasps club in England.
Beale said he was looking forward to helping the team try to turn things around with its young talent coming through.
"It's a bit of transition period," he said.
"A lot of these kids are learning a lot about the game, learning about how we can grow and be better in the following years."
Gibson said Beale was a hugely welcome addition at inside centre, but he will wait to see who's available to recruit at number 13 once the ARU decides whether the Western Force or the Melbourne Rebels leave the Super Rugby competition.
He said reducing the number of Australian teams to four would only help the standard.
Topics: super-rugby, rugby-union, sport, nsw, australia


text:
I recently saw a cartoon image of the card game UNO talking to the board game Scrabble. UNO says, "I ruined like 11 friendships today!" Scrabble replies, "Cool! I ruined 12 friendships and 3 perfect marriages." Then Monopoly jumps in bragging, "You guys are cute. Talk to me when you are in the thousands."
I remember when the "electronic banking" edition of Monopoly came out in 2006. It seemed like the coolest edition yet with debit cards instead of 240 loose bills that make a mess and get lost. However, upon actually playing the game I felt it was less fun without bills stacked neatly in front of each player and strewn in heap in the middle of the board. No longer could you tell with once glance who was rolling in dough and who barely made it back to "Go" to collect $200.
I hope you have the opposite feeling toward technology in the real world. Technology and new versions tend to make processes easier. And when you don't have to spend time doing things "the old way" you can concentrate on more important tasks.
For instance, Windows Server 2012 has a lot of upsides. This newer version offers increased security, improved memory and disc management which allows CT Center to run faster. It also supports software such as Host Media Processing (HMP) which basically eliminates the need for physical dialer cards and T1 or PRI lines.
HMP is another piece of technology that is good news for your dialer. First off, your hardware and maintenance requirements are lower. Plus, capacity upgrades and other dialing feature changes are a lot quicker, easier and less expensive when there's no physical hardware to deal with.
It's ok to stick to the old fashioned way for board games, but if you don't embrace the new technology advancements in the rest of your life you will miss out on a lot.
This article was written by Jenna Bowman


text:
|Archived October 29, 2018
projects > across trophic level system simulation (atlss) - wading birds
Across Trophic Level System Simulation (ATLSS) - Wading Birds
Through the 1960's, the Everglades served as a major breeding center for wading birds in the eastern United States. Over the past several decades, wading bird reproduction has declined dramatically, although the area is still an important feeding ground (Robertson and Frederick 1994). Numerous theories have been offered to explain the decline, including reduction in extent of habitat, reduced prey availability, alteration of drying rates, loss of peripheral short-hydroperiod wetlands, increase in frequency of drydowns, mercury toxicity, effects of eutrophication, shifts in migratory patterns, and changes in storm frequency (summarized in Fleming, Wolff, and DeAngelis 1994).
The ATLSS Wading Bird Foraging Conditions Index Model uses knowledge of how hydrologic factors affect the concentration and availability of food resources during the breeding season to compute a Foraging Conditions Index (FCI) for wading birds. The FCI is a composite index of spatial and temporal patterns. We express the effects of proposed hydrologic scenarios as changes in the spatial pattern of foraging potential over the model area for the 31-year simulation period.
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|Archived October 29, 2018


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A good bakery makes your life so much better and to make your life easier we went on a mission to find the best bakeries in town. Here are our top picks:
Bohemian Bakery
Nobody can resist the smell of freshly baked bread, that's why the Bohemian Bakery is such a dangerous place. As soon as the door opens the mouth starts watering. Even though the bakery is small, the range of baked goods displayed on the shelves is big: Traditional Bohemian sourdough bread and other delicacies, croissants or danish – everything the heart desires. The ideal place to stock up for a weekend brunch with friends.
The Tanner Street Bakery
In the beautiful vintage shopping mall "The Tannery" a bit hidden and tucked away is another must visit: The Tanner Street Bakery. The bakery has a good selection of sweets and breads and sells traditional goodies from around the world. Attached to the bakery is a little café, the ideal combo to enjoy a piece of cake and a coffee in good company.
Copenhagen Bakery
Copenhagen Bakery has been serving Christchurch sweet treats, gourmet pies and traditional Danish bread and pastries for 30 years - they know what they are doing in the baking department.
The fruit tart made from vanilla bean custard cream! Or if you are after a classic they make one amazing custard vanilla bean slice.
Bakermans of Fendalton
This family fun bakery is packed with tasty treats. From Kiwi classics to Dutch apple pie there is something to suit everyone's taste buds!
Chicken Croquettes, Meat Balls, and the fruit tarts are the go to at Bakermans - be in quick though as they sell out fast.
Vic's Bakehouse
The magic time at Vic's Bakehouse is 10am, that's when the croissants are ready to come out of the oven. But not only the croissants are delicious, also the bagels, ciabatta, focaccia and wholegrain breads are worth a try. The team attends farmers markets around Christchurch and their bread is selling fast, so make sure to be there early.
Japanz Bakery
Located in South City Mall, the Japanz Bakery is definitely worth a stop. Green tea cream cornets or custard donuts – the cabinet is full of irresistible sweet treats and it's really hard to make a decision on what to choose.
Everything gets wrapped beautifully and packed in a cute bag or box to take away.
Le Panier Boulangerie
Baguettes, croissants or meringues – welcome to a little bit of France in Christchurch. The French have a reputation to make good food and Le Panier Boulangerie isn't an exception: their passion to produce good food is visible and tasty!
Glamour Cake - Lyttelton Bakery
Glamour cakes at Lyttelton Bakery are a must if you have a sweet tooth. From Jelly tip cheesecake to snicker pod donuts you are guaranteed to have your taste buds tantalized.
You must try the chocolate chip cookie dough mud cake - irresistible! The cakes are highly popular, so make sure to be in early!
Looking for a coffee to accompany the baked goodies? Check out Christchurch's coffee culture.


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S: Our Wedding Guest Book
BC: Your friendship, love and well wishes will be remembered always.
FC: Our Wedding Guest Book | I Love You!
1: Grandparents
2: Ron and Linda Kincaid ( Brides Parents )
3: Richard and RuthAnn ( Grooms Parents ) | Dearest Scott and Heather, You are amazing - your wedding was awesome. Let the memories flow. May God bless you. Love, Dad and Ruthann
4: Floyd and Dorothy Kleeves Grandparents of the Bride | Joy | Companionship | "I will keep on falling in love with you for the rest of my life because of who you are and the indescribable beauty and love within you" ~Chatman
5: Earl and Ingrid Kincaid Grandparents of the Bride | Scott and Heather, Always respect each other, never go to sleep angry. And always remember to love and cherish each other. Love, Opa and Oma | Love | Happiness
6: Jody and Gail Micheff | Pastor Jim and Gail Micheff
7: Dan and Patsy Towar ( Friends / Wedding Planner )
8: Jay Haroon ( Bestman ), Nicole Haroon and Gavin ( Family )
9: John Davis, Trina Davis ( Maid of Honor ) amd Daniel | Dear Scott & Heather, I will always be there for you if not in company then in spirit. Side by side we stand brothers and sisters in Christ. Always know that you can call me at any time. Trina
10: Steve and Lori Peach ( Groomsman and Bridesmaid ) | Scott and Heather, Congratulations is cliche and best wishes seem bland- please know that through it all... God is to be the center. He'll hold you steady and keep you from falling. Love, Steve and Lori
11: Nick and Beth Clark ( Brisedmaid ) | Scott and Heather, What a special time and a priviledge to be a part of your memories today! Heather, you are such a great friend ( I mean, we share a name, right ? ) Scott, you are really blessed to get Heather. So glad the Lord brought you together! You're perfect together! Some advice: Never , Never get over being newlyweds! Ever!!! Love, Bethany and Nick
12: Micheal Goetz ( Groomsman ) | Scott and Heather, Scott, you and I both see through our hearts- I love that about you. Thank you. Heather, you sharing soup and conversation with me down at the park-allowed me to see your beautiful heart. Thank you. So... take your hearts, continue to open them to Jesus and each other... and it will be fantastic. From: Micheal Goetz
13: Shameeza Razak ( Bridesmaid ) | Dearest Scott and Heather, You two are perfect for each other. I'm so happy to be a part of your special day and to witness you guys take the first steps of what I know will be a wonderful journey together. Love you guys! Love Always, Meezy
14: Matt and Amanda Hasty | Scott and Heather, Thanks for inviting me to be apart of your special day. I love you guys so much! The dresses and decorations are beautiful! Just remember, the most important thing that happens today is that you walk away together. Love, Amanda and Matt | B r i d e s m a i d
15: Jamie and Jillian Carlson ( Groomsman ) | Congratulations Scott and Heather. The best advice that we got at our wedding was to fight naked. Somehow you forget what you are fighting about. I wish you the best. Jamie and Jillian Carlson
16: Rueben Vincent ( Groomsman ) | As you are married only God could take two people who've never met, and guide them gently into each other's arms. May today be just the beginning of a lifetime blessed with love. - Unknown
17: Nelson and Maie Nelson ( Groomsman ) | Hey brotha from anotha motha, Congratulations to you and Heather! Its been great seeing you grow together, from the "I would never marry her! " to the " I would marry him tomorrow. " I wish you the best and hope you can enjoy each others company. If you pick right and focus on making the other happy, it's like having a best friend (w/ benefits) beside you the rest of your life. Remember we are here if you need anything. I know I speak for myself and Maie. Congrats! Nelson
18: Let me not to the marriage of true minds admit impediments. Love is not love which alters when it alteration finds, or bends with remover to remove. Oh no! It is an ever-fixed mark, that looks on tempests and is never shaken. It is the star to every wondering bark, whose worth's unknown, although his height be taken. Love's not times fool, though rosy lips and cheeks within his bending sicles compass come. love alters not with his brief hours and weeks, but bears it out, even to the edge of doom. if this be err, and upon me proved, I never writ, nor no man ever loved. -William Shakespeare We love you guys! Love, Jim, Debbie and Rachel | Jim, Debbie, Rachel Gray ( Friends / Greeters )
19: Kayla Baker ( Friend / Greeter ) | Scott and Heather, I am really excited for you two. I cherish the friendship you have given me. It has been great watching your friendship with each other blossom and grow. You both are amazing role model to me. Scott, glad you have forgiven me since our first meeting. Stay close to God. Love you both, Kayla Baker
20: Scott and Heather, Always kiss and tell each other "I love you" at the end of the day. My mother-in-law gave me this advice when Joy and I got married. It makes for a great marriage. - Elwyn Hyde | Scott and Heather, Wherever you go even if you are apart for a night, a week, a month, always end your day with worship and prayer.No matter what happened during the day you will end with the focus on Jesus. He is most important!! Love you two, - Joy Hyde | Elwyn and Joy Hyde ( Friends / Musician )
21: Rick and Camille ( Friends / Singer ) | You did it! Thank you for letting us be a part of one of the most special days in your life. May your love continue to grow each day more and more. We'll be seeing you! Rick and Camille
22: Gordon and Karen Atkins ( Friends / Refreshments coordinator ) | The best and most beautiful things in the world cannot be seen or even touched. They must be felt with the heart. - Helen Keller
23: Ven, Kathy and Steven McAndrew ( Friend / Photographer ) | Scott and Heather - We feel honored and blessed to have come to know you both over the last and couple of years. Congratulations and may God keep you both in a His care. Our Love- Ven, Kathy, Emily, Stephen
24: Mark, Aliya and Jacob Verbrigghe ( Friends / Photographer) | As I have told you before, I truly believe you two have made the perfect choice to marry one another. Remember always that God has brought you together and will take you carefully through every trial and joy in your journey together. You will be in our prayers. Sincerely, Mark, Aliya and Jacob Verbrigghe
25: Elizabeth Thomas ( Friend / Photographer ) | Scott and Heather, I love you guys! Thank you for giving me the joy of photographing your wedding and spending quality time with you. Blessings times ten! Lib | Erica Dashner ( Friend )
26: David, Amy, Davis, Anna, Evan, Grace, and Ella Brown ( Friends / Flower girls ) | You rock. Have a good hunny moon. From: Evan | Dear Scott and Heather, I love you both so much and am so excited for you! Congratulations and good luck! Love Anna Brown | Eateth not yellow snow - Davis Brown
27: To the best babysitter that was more like a sister/daughter. We love you and wish you every happiness in your life together. John, Tami, Christy, Rachael, and J.R. Cuthertson | John, Tami, Christy, Rachael, and J.R. Cuthbertson ( Friends )
28: Scott and Heather, In marriage there is one skill that is more important than most any other, that is the skill of forgiveness of one another. Please excercise frequently and liberally. God bless you both! Stan Pletcher | Stanley, Erin and Jocelyn Pletcher ( Friends ) | Scott and Heather, You make such a good team. May God grant you a long and loving life. God is good! Ben and Susie Caldwell
29: Scott and Heather, My words for you are that you always remember how God brought you together. This will give you strength during those tough times in the future. You have nothing to fear for the future except as you forget how he led you in the past! Love you guys! Staci | Staci Osterman ( Friend )
30: Congradulations Wish you two many years of health and happiness. The Medrano Family | Nick, Michelle, Ryan, and Maria Medrano ( Family )
31: Hope this picture of Blake you remember! Hope the best for you always!! May you always be blessed!! Mel and Gail Kleeves | Mel, Gail, and Blake Kleeves ( Family )
32: Scott and Heather, I am honored to share your special day. I wish you many happy years together! Love, Aunt Dee | Zam, Devica, Annika and Nikita Yasuf ( Family )
33: L O V E | Haleema and Shabo Deen ( Family ) | Compromise is everything. xoxo Raied and Jihan | Raied and Jihan Farghaly ( Family )
34: Dear Scott and Heather, What a joy it is to be sharing this special day with you! Thank you for inviting us. Heather I can remember you when you were just a little girl and always thought you were so special! Then as you grew older I always admired the special way you had with younger kids especially my young grandkids! You will be an incredible mom! Scott you are one lucky fellow! And Scott we had been enjoying your music long before we knew you were dating Heather! What a surprise when we discovered she was your girlfriend! What a great couple! Remember in marriage it is never 50/50 - it's usually 60/40 and it changes all the time -and it doesn't matter! Be flexible and be forgiving! Pray together daily and keep your eyes on Jesus! We wish you the very best! Pete and Kay Sherwin
35: Pete and Kay Sherwin ( Friends )
36: Love her with all your heart. Robert Lauzon Good advice. Dina Lauzon | Robert, Dina, Rachelle, Evan and Leah Lauzon ( Friends )
37: Daily spend time together in the Lord... a cord of three is not easily broken. Joan Jones | Dear Scott and Heather, Remember that unconditional love is the glue that holds a marriage together. God bless you and your new life together. Love, Katie Jones | Joan Jones ( Friend ) | Katie Jones ( Friend )
38: Norma Headlee and LoAnn Whiting ( Friends ) | Never go to bed mad! Gary and LoAnn Whiting | Dear Scott and Heather, Thank you so much for letting me join you this weekend. I had so much fun! God bless you guys as you serve him together. Love Always, Annie Hoffman | Beth Clark and Annie Hoffman ( Friends )
39: James, Lucinda, and Aaron Kincaid | " I can do all things through Christ who strengthens me. " Philippians 4:13 | (Family ) | James Kincaid and Aaron Kincaid
40: Where ever you go far or near I pray that God will always inspire a melody of love in each of your hearts. For each other and for him whom the heavenly choirs continuosly sing their praises. May we all join together in that chorus together someday!! Love, Uncle Terry | Terry and Roselle Stout ( Friends )
41: Scott and Heather, I'm not particularly articulate hence nothing more colorful than 'Congratulations' comes to mind, so... Congratulations! There's no doubt you two are meant for each other- a match planned by a loving Father before you were eye twinkles. Remember, this marriage is a three-person marriage. May Christ be at the center; may he guide every one of your steps, Well wishes, JS | John Simon ( Friend )
42: Roberto, Noemi, and Licia Rothermel ( Friends ) | Scott and Heather, Laugh a lot as you love each other. Much happiness to you. Ramona Greenhaw ( Friend ) | Marlene Rothermel ( Friend)
43: Les and Mary Wein ( Friends ) | Larry and Cherie White ( Friends ) | Be forgiving always see each others good points. Larry and Cherie | Always be boyfriend and girlfriend look into each others eyes with love. Les and Mary Wein
44: Christ is happy to be the head of your home. He's always there if you ask. Please don't drive him away. Thelma Meespky | Tunisia, & Bee Peters, Adrianne & Andrew Osano, Thelma Meespky ( Friends )
45: Dear Scott and Heather, Remember there are two sides to every coin : Problems, difficulties and challenges ( a normal part of marriage) are also opportunities to grow in love and closer together as a couple. May God bless you both as grow in your love together. Sinverely, "Auntie " B. Marie Peters | My advice to the newlyweds : The Lord knew what he wad doing when he gave us two ears and one mouth. It is best to be quick to listen, and slow to speak without carefully weighing your words. Be quick to comfort, quick to encourage, and quick to uplift. Read 1 Corinthians 13 everyday, and your love will grow. Blessings and love, your friend "Nisha" P.S. Remember to follow Christ's pattern- the love is redemptive.
46: Dear Scott and Heather, Remember that just as God brought you together - that he will be the one to lead and guide you in your marriage. I pray truly that you will continue to be one in purpose and desire - both now and forever! Much love, Adrianne Osano | Melanie, Adrianne, Afrikah and Andrew Osano ( Friends )
47: JC, Carolyn and Cari Hearn ( Friends ) | " Delight yourself also in the Lord, and He shall give you the desires of your heart. " Psalm 37:4
48: Scott and Heather, Cherish your time together; even when things get busy, remember to plan "dates" and continue to get to know each other. You're together for life. Enjoy it! God bless you both, Walter and Sarah Rogers | You guys are wicked awesome! Glad I could be here today. Love you! Kimberly Hadley | Kimberly Hadley ( Friend ) | Walter and Sarah Rogers ( Friends )
49: As you allow God to remain ahead of you always, remember to also make time to laugh together. Cleran and Rebecca Hollancid Berakah - Blessings | Cleran and Rebecca Hollancid, Michael, April and Sarah Younker ( Friends )
50: Roger, Brian, and Jacqui Schmidt, Ryan White and Joseph Underhill | ( Friends )
51: Dear newlyweds!! Hope this stage of your life is everything you wish it would be and so much more! Enjoy every moment ( the good and bad). And above all never stop loving each other!! Jacqui Schmidt | Heather : Say "yes sir" to everything. Scott : Say "yes dear" to everything. As long as God is first in your lives you will have a happy marriage. God Bless! Joe Underhill | Happy Wedding Day! - Ryan White
52: Eric Ollila ( Friend ) | Randy Mack ( Friend) | Paul Johnson ( Friend )
53: Scott and Heather, Congratulations on this special day. Hope it was everything you were hoping for. Enjoy Germany and we look forward to seeing you both when you guys get back. Ted and Lynette | Ted Quinty and Lynette Hillmon ( Friends )
54: Gordon, Karen and Lisa Fellows | Dear Scott loves Heather : You are a very special couple! May God bless you in your future together! Mr. and Mrs. Peach | Doug and Mrs. Peach | ( Friends ) | ( Friends )
55: Rule # 1 : she is always right Rule #2 : what to do when she is wrong, refer to rule # 1 Earnest and Lorene Yount | Earnest and Lorene Yount ( Friends ) | Roberta Faher and daughter ( Friends ) | Scott and Heather, Always hold respect and love for each other Roberta Faher
56: Don, Marianne, Shiloh, and Lindsey Hollister ( Friends )
57: Scott - Don't sweat the small stuff... | Keep singing love songs to her | Heather - Keep being yourself - | Keep smiling and laughing | Marianne Hollister | Remember, | It's the little things in life that mean the most. | Love ya Scott. | Shiloh Hollister
58: Hey you guys! CONGRATULATIONS! Welcome to this great journey! Let God be first in your life! Communication ( written or Oral ) is the key for a good relationship. Have fun! Never sleep in different beds! No matter how upset you may one day get! Best wishes. Enjoy your differences and grow and learn! Have a wonderful time. Stay in touch. Blessing and love, Kathy Cameron | Kathy Cameron ( Friend )
59: Esther Knott ( Friend ) | Scott and Heather, Keep Serving the Lord together and you will survive any " Weather"! Love, Esther Knott
60: Scott and Brenda Schalk and children ( Friends ) | Congratulations Scott and Heather. May your lives be filled with family, friends and fun! God bless you both today and always Scott and Brenda Schalk
61: Scott and Heather, Always remember, never go to bed angry, and never forget to say I'm sorry " I love you" God is Great. Love, Dan and Laurie | Dan and Laurie Johnson ( Friends ) | Scott and Heather, Never stop dating. Love, Jason and Ashley Johnson
62: Love, Learn, Live and Forgive Lois and Gene Akright | Gene and Lois Akright ( Friends ) | Scott and Heather, Laugh together! Penny Brazo ( Friend )
63: David and Melissa Dustin and girls | ( Friends ) | Dreams have a way of coming true more beautifully when dreamed by two - Unknown
64: L O V E | "Sometimes your nearness takes my breath away; and all the things I want to say can find no voice. Then, in silence, I can only hope my eyes will speak my heart." --Robert Sexton | Alec and Lacey West ( Friends )
65: Scott and Heather, May God bless your marriage. Keep him in the center always and you will be in good hands. He never leads us astray. Love, Steve and Laura Bricker | Steve and Laura Bricker ( Friends )
66: Speak kindly to each other and respect that you may not agree on everything. Judi Doty | Scott and Heather, Always keep God first in your marriage. He will get you through the tough times and enhance the joyous times. Congratulations! Heidi Nagesa | Heidi Nagesa and Judi Doty ( Friends )
67: Dear Scott and Heather, What joy I feel for both of you on this very special day! Advice? I'm not much at impromptu messages, but I have no doubt about sharing this- Keep Jesus first in your marriage. He will bless you and direct your steps. Lovingly, Mrs. Bermeo | LuAnn Bermeo and Leilani Bermeo ( Friends )
68: Scott and Heather, Lynn and I are so happy to be apart of your day and your lives. The only advice we can give you both with all we have been through is to ALWAYS stay close to God. Even when He feels far away. He will carry you through those hard and ruff times. Put Him first in all things. You are a great Christ loving couple stay that way. Come see us in Hawaii. We love you both, Lynn and Sheri | Scott and Heather, Wow what a great day when true love is joined together. Always tell each other everything and always "Laugh". Ron and Sheryl
69: There's just something about forever... | Love you both | David and Shannon Burke | David and Shannon Burke ( Musician / Friends )
70: Dorothy Show ( Friend ) | Keep your Creator the center of your home. Love, Dorothy Show
71: Scott, Many weddings have bloopers but when you think back to the stain on your tuxedo remember that Jesus' white robe was stained for His bride. Ron Osterman | Scott and Heather, Always remember that love brought you together but commitment will keep you together ( ask anyone married over 50 years). Remember to keep your individual identity but build a unigue oneness together. Ron and Cinda Osterman | Ron and Cinda Osterman ( Friends )
72: Christian, Heidi, and Elijah Martin ( Friends )
73: Melanie Towar ( Friend/Florist ) | Into every heart a little love must fall. - Unknown
74: Wishing you many years of | happiness and God's Blessings. - Isla Case | Best of everything. - Mark and Deb Corn | Remember, Winter Camp in Camp AuSable. | Hey Scott and Heather : | Many Congratulations to both of you as you | start your new life together. Keep the Lord | close to you on your relationship and He | will take care of you. | All our love, Doug and Lyn White | Best Wishes for a wonderful life! | Mike and Connie
75: Scott and Heather, | May God's love be you blueprint. | " Hereby perceive we the love of God, because he laid down | his life for us: and we ought to lay down our lives for the | brethren. " - 1 John 3:16 - no name on card | Scott and Heather, | Sing and Pray together in Jesus - no name on card | Keep each other close. Keep God closer. | John and Mary Goodwin
76: Be Italian, yell at your wife every day... Anton Pellegrini ( Friend) | Dear Scott and Heather, We wish you Gods blessings. Remember from the book of James to consider it pure joy when trials come, for this is the way we grow and are made perfect. Gina Pellegrini ( Friend ) | Anton Pellegrini ( Friend )
77: Tyler Nelson ( Friend ) | Dear Scott and Heather, Always "treasure" each other, and your time with Jesus. Love, Pastor Terry, Nancy, Tiffany, and Bethany Nelson
78: John and Denny Rengifo ( Friends ) | Love is an adventure. Enjoy every step. - Unknown
79: I get the best feeling in the world when you say hi or even smile at me because I know, even if its just for a second, that I've crossed your mind. | Scott and Heather, | Be in the Word - | It is written, Man shall not live | that proceedeth out the mouth of God." | Matthew 4:4 | Never go to bed angry. | Study Gods Word together. | Love, | " But he answered and said, | by bread alone, but by every word | Dick and Lorraine Lane
80: I like bananas I think that mangoes are sweet but nothings as great as Heather and Scott - Renee | Dear Scott and Heather, I am so blessed to be part of your lives and hope God will bless your marriage and keep you both in His loving arms. Renee Guthrie | Renee Guthrie ( Friend )
81: Keep each other close. Keep God closer. John and Mary Goodwin | John and Mary Goodwin ( Friends ) | Larry Kincaid ( Family )
82: ~ Words of Wisdom ~
83: ~ Favorite Memories ~
84: May years of happiness. Always be kind to each other. Terry and Deborah Priebe | Terry and Beborah Priebe ( Friends )
85: Pastor Jim and Gloria Dibbet ( Friends ) | Scott and Heather, May you enrich each other's lives as much as you enrich others in the Lord! God's continuous blessings on your marriage and your lives. Pastor Jim and Gloria Dibbet
86: Advice for the Newlyweds | Scott and Heather, | Blessings to you both. May you always | share Love and Laughter together. | Love, Verna and Elva Fisher | Dear Scott and Heather, | All the very best for the two of you. | We Love You, Josephine Edinger
87: Hi- Scott and Heather- You guys are great and it is a pleasure to be your friend- Enjoy your life together- I know you will have many fun memories! Love you, Marcia Allen | Marcia Allen (Friend)
88: Dear Scott and Heather, You have become kids to me and I love you to pieces! Remember you can only be 'one' when you are one with Jesus. May you be one in Him through all eternity. Love, hugs and prayers, Mama Sheri
89: Scott and Heather!! The day is here and we are so happy for both of you. You are my favorite nephew Scott and my favorite niece Heather and now enjoy your real home. Aunt Jo


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I hope everyone had a nice Easter.
Jerry and I sure did. But you wouldn't know it from my pictures. I failed to take my camera anywhere this weekend!
Here is the one shot I took all weekend:
Toasted babka for Easter breakfast. My mother in law makes excellent babka. And the best part is that Jerry doesn't like it. More for me!
EHH Mom also made a cassata (an Italian Easter dessert) that I also enjoyed for breakfast after church. It was custard-y and chocolate-y and delicious. My Easter day eating only went down hill from there….
I don't have official news that I passed my glucose screening, but a little birdie* told me my blood sugar was under 100!
My plans this week include a BIG trip to the grocery store. We are out of tons of staples. Orange juice, bread, milk, pasta, rice, cheese, etc.
And this is an important week of fueling for Jerry. Its only one more week until he runs his 2nd Boston Marathon!
|Jer at mile 25 in the blue, center
This is the week where part of his training becomes my job. I have to feed him a ridiculous amount of carbs (starting on Thursday) and remind him a minimum of 10 times a day to drink water. And keep the fridge stocked with Gatorade and Tang when he gets sick of water.
Bagels with Nutella are his favorite carby snack, so I will make sure we have plenty of those, too.
My last job this week is to make sure Jerry doesn't obsessively stalk the weather forecasts for Boston.
Fingers crossed for 55, mostly cloudy, and a wind blowing into Boston from the west on the 16th!
*My birdie is my older sister Kate who works at the lab that processes blood work


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In this perennially popular, short, and sensational (i.e., teachable!) book, we are confronted with one of literature's most enduring and chilling tales of a hidden or repressed self. Just what is the relation of Stevenson's hideous Mr. Hyde to the urbane Dr. Jekyll? Like many other nineteenth-century monsters (Frankenstein or Dracula, for instance), we may feel like we know this tale even before we read it for the first time. Many of our students will already have encountered popular-cultural allusions to the story. But what exactly does the hideous Mr. Hyde stand for? And where do we get our clues and our cues for this once we sit down with the book? Stevenson's book has been interpreted as being about unconscious desire, or some aspect of human culture that the nineteenth century feared, like homosexuality. Participants will consider the implications and challenges of teaching the novella through these conflicting and competing interpreations.
Seminar led by Jules Law, Northwestern University


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Headline reads: "The NATO summit comes to Chicago, no one else cares"
- Author: Kate
- Published: May 18th, 2012
- Category: Stupid Things
- Comments: 1
4 PM CST: Local VS National
- Author: Kate
- Published: May 13th, 2011
- Category: Stupid Things
- Comments: None
Sometimes the amount Google knows scares me. For instance: I had to search the name of the Secretary General of NATO for some preliminary research for this piece. This is what I got.
"Best guess" should just be changed to "We're pretty positive we're awesome and right."


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Public health officials in the Bay Area are concerned that not enough children are starting kindergarten with all their immunizations. (Credit: CDC/ Judy Schmidt)
Reported for KQEDnews.org
Concerned by the steady increase in the number of children who are starting kindergarten without proof of updated vaccinations, public health officials in the Bay Area will meet in November to look into the possibility of tightening the system that allows parents to opt out from mandatory immunizations.
Six percent of the state's kindergartens – up from 2 percent a decade ago – have so many unvaccinated children that public health officials consider them "sites of concentrated vaccine-preventable disease risk," according to a 2009 report by the California Department of Public Health. At these schools, more than 10 percent of the students were exempted from providing proof that they're up to date with all their vaccines.
Ten percent may seem like a small number, but it's enough to "put a school at risk of an outbreak of a vaccine-preventable disease if the disease was introduced," said Dr. Robert Schechter, chief of the immunization branch of the state Department of Public Health, located in Richmond.
The issue is of increasing concern to medical leaders in California, where a whooping cough outbreak this year has made more than 5,000 people sick and resulted in the deaths of nine babies.
"Increases in the numbers of children whose parents choose not to immunize them are concerning," said Kathleen Harriman, an epidemiologist with the department's immunization branch. "In Europe, it was a drop in childhood immunization rates that allowed previously controlled diseases to become endemic again."
Officials strive to keep immunization rates high enough to confer "herd immunity," or "community immunity," to the population. Herd immunity occurs when the vaccination of a portion of the population provides protection to unvaccinated people.
Depending on the disease and the community in which it might occur, in order for unvaccinated people to be protected against communicable diseases, approximately 75 to 95 percent of the population has to be vaccinated against them, medical experts say.
"For example, the level of vaccine coverage necessary to retain herd immunity to measles, a vaccine preventable disease that has recently caused outbreaks in schools, is estimated to be 83 percent to 94 percent," said Schechter.
The 20 states that appear in green – California among them – allow parents to get a personal belief exemption for their child. The states highlighted in pink allow parents to opt out of vaccination only for religious reasons. (Credit: Institute for Vaccine Safety, Johns Hopkins University). Enlarge this map.
California is one of 20 states that allow parents to opt out from providing proof that their children have received mandatory vaccinations by stating that they are philosophically opposed to their child being vaccinated.
All states except for Mississippi and West Virginia allow parents to opt out because of their religious beliefs. And every state allows for children who have a medical reason to opt out.
In California, children starting kindergarten must show proof that they have had five doses of the whooping cough vaccine, four of the polio, three of the hepatitis B, two of the combined measles-mumps-rubella and one of the chickenpox vaccine, or that they have been sick with the chickenpox instead.
California's vaccine exemption system is among the easiest in the country, said Dr. Saad Omer, of the Emory Vaccine Center at Emory University in Atlanta, who has compared exemptions around the country. California law requires only that a parent sign a form called a personal belief affidavit – also known as a personal belief exemption – stating that immunizations are contrary to his or her beliefs.
In total, 10,280 kindergartners in California had personal belief exemptions in 2009. That's 2 percent of all the state's kindergartners.
Omer found that in states where getting an exemption is easy, such as in California, the rate of whooping cough was at least 50 percent higher than in states that made it more difficult for parents to opt out.
"It's not just an abstract legal requirement," Omer said. "It has an impact on disease rates."
California is in the midst of a whooping cough epidemic that has made roughly 5,300 people sick in 2010 – the most cases reported in 60 years. Nine people have died, all of them babies. Eight of them were under two months of age, too young to be vaccinated against the disease. The ninth baby had received the first dose of the vaccine two weeks before getting sick, according to the California Department of Public Health.
Whooping cough is the common name for pertussis, a bacterial respiratory infection that causes a persistent, fitful cough that can be life-threatening for infants. Highly infectious, it gets its name from the characteristic "whoop" sound that happens as people gasp for breath, although many babies under six months of age don't develop the whoop.
In California, some counties where the rates of personal exemptions are high have suffered more cases of whooping cough. In Marin, for example, 7 percent of kindergarten students had personal exemptions – the highest rate in the Bay Area. The county has been particularly hard hit by whooping cough, with more than 300 cases so far this year. But other counties that have been hard hit by the disease, such as the Central California county of Madera, don't have particularly high rates of vaccine exemptions, said Catherine Martin, executive director of the California Immunization Coalition, a non-profit group in Sacramento.
This map shows the rate of personal belief exemptions in California counties in 2009. (Credit: California Department of Public Health) Enlarge this map.
In Marin, two private schools have the county's highest rates of personal belief exemptions. At the Marin Waldorf School, in San Rafael, 31 of the 49 kindergartners had personal belief exemptions in 2009, a rate of 63 percent. So did eight of the 19 kindergartners at Mill Valley's Greenwood School.
Among Marin's public school districts, the two schools with the largest number of kindergartners with personal belief exemptions are in the Ross Valley School District. At Brookside Elementary, 15 out of 126 kindergartners have exemptions this year, a rate of 12 percent, and at Manor Elementary, 16 kindergartners – or 25 percent of the school's 58 kindergartners – have exemptions.
"I think it is very easy for parents to sign the waiver," said the school district's nurse, Laurel Yrun.
As for why Marin County parents seem more likely to sign a waiver than parents in other California counties, she said, "It's a good question. We're a wealthy county; this is a community of fairly well-educated people, probably with good access to medical care. It's interesting. I don't know."
Yrun said most of the parents who are signing exemptions in her district are doing so because they have opted not to give their children a particular vaccine. Only a minority of parents are opting out of vaccines altogether, she said. The most popular vaccine to skip in her district is the hepatitis B, followed by polio and the measles-mumps-rubella, she said. The whooping cough vaccine was the least likely to be skipped in her district, she said.
Nonetheless, the district was hard hit by whooping cough during the past school year. In Marin, only 87 percent of kindergartners had been vaccinated against whooping cough in 2009, compared to 93 percent statewide.
The California Department of Public Health hasn't studied the characteristics of the parents who obtain exemptions. But research by Omer and his colleagues in Colorado, Massachusetts, Missouri and Washington confirms Yrun's experience. They found that only 25 percent of exempted children didn't receive any vaccines at all.
In the case of whooping cough, other factors in addition to personal belief exemptions have contributed to the epidemic in California, said Martin, of the California Immunization Coalition. For example, immunity to the bacterium that causes the disease wanes over time, so a large number of teenagers and adults are currently unprotected.
A whooping cough booster shot will become mandatory for middle schoolers in July 2011. (Credit: Gabriela Quiros)
Children receive the fifth dose of the DTap vaccine that protects against whooping cough at age four or five. But by the time they're 10 or 11, they need a booster shot called Tdap, which only became available in 2005. In September, Gov. Arnold Schwarzenegger signed into law an update to the health code that will require schools to check that children starting middle school have received the Tdap booster shot, starting in July of 2011.
Public health officials in the Bay Area have been concerned about the increase in the number of parents choosing to opt out of mandatory vaccinations since before this year's whooping cough epidemic. They trace the change to what Emory University's Omer refers to as "the Wakefield affair."
In 1998, English doctor Andrew Wakefield published a study of 12 children linking the measles-mumps-rubella vaccine to autism. The paper caused rates of vaccination to fall and cases of measles to climb in the United Kingdom. Wakefield's research has since been discredited. In February, the medical journal the Lancet retracted his paper, saying that its authors had made false claims about how the study was conducted.
Nonetheless, the paper's effects are still being felt, said nurse Yrun.
"That's been refuted, but once it's been out in the media, parents hang onto it," she said.
Concerns were also raised about thimerosal, a mercury derivative used as a preservative in some pediatric vaccines. It was eliminated in the United States from all but some flu vaccines in 2001. And numerous studies have found no connection between thimerosal and autism, the most recent of which was a Centers for Disease Control paper published in September.
"While we still need to find out the cause of autism, it seems quite clear that vaccinations are not one of them," said Dr. Robert Benjamin, public health officer of Alameda County.
Benjamin is one of the public health officers who will be attending a meeting organized by the California Immunization Coalition in mid-November. The meeting will bring together a small group of private doctors, public health officials and representatives of medical associations interested in discussing possible changes to the personal belief exemptions, said the coalition's Catherine Martin.
Benjamin said that in Alameda County, 11 percent of the people who have contracted pertussis had a personal belief exemption.
"While it doesn't sound like a large percentage, it's significant not only in that these kids are acquiring pertussis, but they're also transmitting it," he said. "This is where the personal belief exemption is an individual decision which has large societal and community ramifications."
Benjamin said he would like to change the exemption's wording so that it makes parents reflect on the impact their decision might have on the community. Or he would like to make it more difficult to obtain.
After studying personal belief exemptions around the country, Emory University's Omer has come up with a guideline for those designing exemptions.
"It shouldn't be easier to have your child exempted than to have your child immunized," he said.
Omer has found that replacing a pre-printed form with a letter crafted by the parents in which they explain why they want the exemption could be an effective way to curtail the number of exemptions. Some states even require the letter to be notarized. A counseling session, viewing a video, or visiting the health department are some of the educational measures that have also been effective, he said. His team didn't study the language of the exemptions in detail, he said. So he said he couldn't comment on whether adding new wording to California's form might help.
When the California group meets, the biggest challenge they might face is deciding who should be given the job of educating parents, if an educational component is agreed upon as the solution.
"To be honest, everybody is challenged budget-wise and everyone wants others to do the job," said the immunization coalition's Martin. "Some may feel it's the schools' job to educate the parents. Other people believe it's the doctors' and public health departments' job. But the doctors and health departments are feeling stressed because of reimbursements and budgets."
In fact, the state Legislature, facing record deficits, reduced the budget of the Department of Public Health's infectious disease branch immunization program by $18 million last week, Martin said.
In Marin County, nurse Yrun said she's curious to see how the efforts to change the exemptions system will pan out.
"It's a huge issue to tackle," she said. "Even though they're a minority (parents who exempt their children), they have some pretty strong beliefs."
But the whooping cough epidemic has raised concern among parents who are giving their children all their vaccines.
"Some people in the district were very angry," she said. "We had parents calling and asking what the district was doing about the un-immunized children. I reassured them that the county is trying to reduce it. The public health department has gone out and had physicians talk to parents. But when you have events like that you usually have the people who believe in vaccinations who show up. The department has advertisements, they have a campaign – they're using cows to depict herd immunity. It's just now starting."
To find out how many children might be under-vaccinated at your school, download the 2009 Immunization Status of Kindergarten Students in California (.pdf, 676 KB).
Watch our QUEST story about Northern California researchers searching for the causes of autism.
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