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Sacred kingship, religious and political concept by which a ruler is seen as an incarnation, manifestation, mediator, or agent of the sacred or holy (the transcendent or supernatural realm). The concept originated in prehistoric times, but it continues to exert a recognizable influence in the modern world. At one time, when religion was totally connected with the whole existence of the individual as well as that of the community and when kingdoms were in varying degrees connected with religious powers or religious institutions, there could be no kingdom that was not in some sense sacral.
Among the many possible kinds of sacral kingdoms, there was a special type in which the king was regarded and revered as a god—the god-kingdom, a polity of which there were three forms: preliminary, primary, and secondary. The preliminary form exists in cultures in which the chieftain is regarded as divine. The primary form was the god-kingdom of the large empires of the ancient Middle East and East Asia, of ancient Iran, and of pre-Columbian Mesoamerica and South America. The secondary form occurred in the Persian, Hellenistic (Greco-Roman cultural), and European empires. Between these three forms there are many transitional types.
Principal schools of interpretation
The phenomenon of sacred kingship was known and described in ancient times by various travelers, including Aristotle in the 4th century bc and the 1st-century-bc Greek geographers and historians Strabo and Diodorus Siculus. The study of sacred kingship, however, was introduced when the British anthropologist Sir James Frazer published The Golden Bough (1890–1915). Taking his comprehensive material from ethnological reports and studies, Frazer concentrated on the preliminary stage. With the discovery of texts in cuneiform writing in Mesopotamia and Asia Minor, a new stage of research began. Called Pan-Babylonism by some scholars, the theories based on the results of these discoveries placed the god-kingdom of the ancient Middle East in the foreground.
Building on the thesis of Pan-Babylonism that a homogeneous Middle Eastern culture existed and on the theories of cult as a ritual drama, the so-called British and Scandinavian cult-historical schools maintained that the king, as the personified god, played the main role in the overall cultural pattern. The English branch of this school (the "myth and ritual school") concentrated on anthropological and folklore studies. The Scandinavian branch (the "Uppsala school") concentrated on Semitic philological, cultural, and history-of-religions studies. It was represented in the latter part of the 20th century by Swedish historians of religion who theorized that, for the entire ancient Middle East, certain cult patterns existed and that behind those cult patterns lay the sacred-king ideology.
Rejecting the cult-historical school theory of an unchanging cult pattern and an unchanging sacred-king ideology, many scholars in the latter part of the 20th century tended to emphasize individual research of case histories. The fundamental differences between the kingdom ideology in Egypt and that in Mesopotamia have been investigated by historians, and questions concerning sacred kingship in the Old Testament have been explored by Old Testament scholars. One result of such scholarly research is the realization that the theory and practice of sacred kingship—in a history extending over thousands of years—has undergone immense changes and, thus, because of these widespread and extensive differences, all generalizations and categorizations are difficult to maintain. Though there may be an amazing correspondence among numerous individual phenomena, each individual sacral form of government can be explained only in its own historical, social, and religious context.
Status and functions
The sacred status of kings, leaders, and chieftains
Basic to an understanding of sacred kingship is a recognition that the exercise of power of one person over other persons or over a community (local, regional, or imperial) in early times was general and not divided. Power could be exercised by only one person—one who simultaneously had the necessary physical (individual and corporate) and spiritual (psychic) strength and influence—over both people and objects. Because he was ruler over a community, the king's power extended to everything pertaining to the life of the community. Only gradually did a division of these powers develop.
The sacral status of the ruler differs in form and origins. Three main forms can be distinguished: (1) the possessor of supernatural power, (2) the divine or semidivine king, and (3) the agent of the sacred.
The possessor of supernatural power
The ruler may be viewed as the possessor of supernatural power—both beneficial and malevolent—needed to maintain the welfare and order of the community and to avert danger and damage. In preliterate societies he represents the life force of the tribe, in which worldly and spiritual or political and religious spheres are not distinguished. Concentrated in the chief is the common inheritance of the magical power of the community, and his authority is based solely on the possession and exercise of this supernatural power. The impact and comprehensiveness of such power wielded by a chief, for example, reaches into all areas of life of the tribe: provision of food, fertility, weather, all forms of communal life, and protection against enemies and misfortune. Because the supernatural (magical) power of the chief is identical with his own life force, the chief (or king) of such a society is not allowed to have any physical defects. With the dwindling of his own physical powers (illness, graying of hair, and loss of teeth), his own power to maintain and secure the common welfare and his own ability to rule are believed to be correspondingly diminished.
This form of sacral status is found mainly among rulers over one tribe (or several)—he may be a chief, medicine man, shaman, or king (as, for example, a rainmaker-king in Africa)—in which a fixed definition or limitation of such functions is not possible.
The divine or semidivine king
In some societies, especially in ancient kingdoms or empires, the king was regarded as a god or identified with some god. In early Egypt he was identified with the sky god (Horus) and with the sun god (Re, Amon, or Aton). Similar identifications were made in early China and early Erech in Mesopotamia. In the Turin Papyrus (a list of kings written c. 13th–12th centuries bc), the sun god Re is viewed as the first king of Egypt and the prototype of the pharaoh (the god-king). The symbol of the sun circle, one of the most prevalent artistic representations of the sacred king, and the practice of addressing the king as "my sun" are well depicted in rock reliefs and inscriptions in areas ruled by the Hittite kings. The Persian king was regarded as the incarnation of the sun god or of the moon god. In addition to sky or sun deities, the sacred king also has been identified with other gods: the town god (Mesopotamia), the gods of the country, the god of the storm, and the weather god. Generally, however, the king was not identified with a specific god but rather was regarded as himself a god. As the incarnation of all that is divine, the Egyptian pharaoh was addressed simultaneously in inscriptions as Aton, Horus, and Re. Significant for Egyptian royal theology was the doctrine of the god-kingdom spanning two generations; each king ruled as King Horus and became Osiris (the father of Horus, a fertility god and later god of the dead) after his death.
A broader foundation for the divinity of the king is the view of the king as the son of a god, which can take on different forms. The first king has been regarded as a god and his successors as sons of the god in a number of societies—in Africa, Polynesia, Japan (where the emperor, until the end of World War II, was revered as a descendant of the sun goddess), Peru (where the inca, or ruler, was believed to be a descendant of the sun god), Egypt, Mesopotamia, and Canaan. Because he personifies the divine national hero (as among the Shilluk in Africa), the king can demand divine status, a practice that was taken up in the Greco-Roman world by Alexander the Great and by the Roman emperors. When a king who has been sired by a god or when a god who takes on the external form of the living king approaches his queen, he begets the future king—the queen is thus called the mother of God. An essentially different foundation is the king's divine sonship through adoption, as, for example, in the legend of King Sargon of Akkad in ancient Mesopotamia. The adoption of the crown prince by a god is often part of the coronation ritual, especially in Mesopotamia: the god declares the king as his son when he ascends the throne.
An especially frequent expression of the relationship of the king to divinity in Egypt and Mesopotamia was that of the king as a god's image. In Egypt the king—addressed by the god as "my living image on earth"—is shown in the likeness of Re, Aton, Amon, or Horus. In Mesopotamia this kind of description was rare.
The myth of divine ancestry, such as that of Romulus, one of the legendary founders of Rome, in many places served to legitimatize the claims of the king. Unusual natural phenomena, such as an especially bright star, are sometimes connected with the birth of a divine king.
The conception and practice of making a king divine after his death are very old and widespread. Probably connected with ancestor worship, deification is practiced most often when the living king, although connected with gods, is not regarded as a god in the fullest sense. Only after his death does he become god. Among the Hittites, for example, the expression "the king becomes a god" meant that the king had died.
The king as the principal agent of the sacred
In addition to the conception of a king as the incarnation of supernatural power and the possible equality of the king with the divinity, there is also a widespread belief that the king is the executive agent of a god. As the servant of a god, he carries out the work of the god on earth. The divine character of this form of sacred kingship is connected not so much with the individual king as with the institution of kingship. In this emphasis on the institution of kingship lies the difference between kingship in Mesopotamia and Egypt and in India and China. The institution was emphasized in Mesopotamia and China. Sharp distinctions cannot be drawn between the different conceptions of the relationship of a god to kingship. Despite all the different expressions of kingship in the history of Mesopotamia (especially among the empires of Sumer, Babylon, and Assyria), there nevertheless was a continuous theme: the real lord of the city, the country, or the state remains the god, and the king remains in a subservient relationship to him. Even when the king possessed or disposed divine power and had sacral character and sacral duties, he remained subordinate to the god who selected him and put him into his regal position. The king had a mediating position between the gods and man, especially in his significance for the cult (thus, Sargon of Akkad is first described in inscriptions as deputy of Ishtar). The king also had a similar status as agent in Mongolia, where it was believed that the king came from heaven and was enthroned by God to carry out his will.
Functions of the sacred king: the king as the source of cosmic power, order, and control
The king as bringer of blessed power
The usual function of a sacred king is to bring blessings to his people and area of control. Because he has a supernatural power over the life and welfare of the tribe, the chief or king is believed to influence the fertility of the soil, cattle, and human beings but mostly the coming of rain. He has power over the forces of nature. Where rain is vitally necessary for the welfare and continuity of a people, the king can be described primarily in terms of this special function. Protection against evil of all sorts also is important for the welfare of the country. If the tribe or the country is beset by misfortune, epidemic, starvation, bad harvests, or floods, the king can be held responsible. Sometimes the king is believed to have the power to heal sickness by means of touch or contact with his garment.
The function of the king as bringer of good fortune is especially prevalent in Africa, but it also has been observed in Polynesia, Scandinavia, and ancient Greece. The power to bring good fortune is also an aspect of sacral kingship in such cultures as those of India, Iran, China, Japan, pre-Columbian Mesoamerica, Egypt, Mesopotamia, and Canaan. The difference between Egypt and Mesopotamia is significant: in Egypt the pharaoh was the direct dispenser of all good fortune in the country, whereas in Mesopotamia the king mediated for good fortune through cultic speeches and actions.
The function of the king as dispenser of good fortune has had an amazingly long influence: the English king was believed to have had healing power over a special disease (the king's evil) until the time of the Stuarts in the 17th century, and until the 20th century a folklore belief persisted in Germany that the ruler has influence over the weather ("emperor weather"). Words sometimes used to symbolize the king as the wielder of beneficial influence are gardener, fisherman, and shepherd.
The king as shepherd
An Egyptian pharaoh once said of himself: "He made me the shepherd of this country." In Mesopotamia the description of the king as a shepherd was quite frequent; in the 3rd millennium bc the term was applied to Sumerian city princes (e.g., Lugalbanda in the 1st dynasty of Uruk [Erech]). The function of the king as shepherd also has been noted in India. The image of the shepherd expresses the most important functions of the king—he provides his people with food; he leads them and protects them from dangers and, at the same time, shows his superiority over them. Christ's description of himself in the New Testament as the "good shepherd" is, in a sense, a description of his official position in the Christian church, which also describes him as king, prince of peace, and Lord.
The king as judge
From earliest times, in addition to other functions, the chief was the judge of his tribe; he personified the protection that the community provided for the individual. Providing for a balance of power in the community, mediating quarrels, and protecting individual rights, the chief or king was the lawgiver and the highest administrator for all community affairs. The ensi, the lawgiver and the highest judicial authority in the Sumerian city-state, was responsible for order. In Egypt the king was the highest judge, the guarantor of all public order, the lord over life and death. Early Egypt and India developed a high degree of justice that described the activities of the king as maʿat in Egypt and dharma in India. Both conceptions may be expressed as "justice" or "order" but actually are more comprehensive. Because the king preserves the god-given world order, the task of being just has been viewed as one of his fundamental functions. The pharaoh of Egypt and the emperor of China were believed to be responsible for the maintenance of cosmic as well as social order.
The king as warlord
Belief in the supernatural power of the ruler caused him to be viewed as the protector of his tribe or his people from enemies. On the one hand, he was the chief warlord and decided on questions of war and peace (as in ancient Sumer). The Egyptian pharaoh was represented, in his divine capacity as warrior, in larger-than-life dimensions (see photograph). He alone was regarded as the one who triumphed over the enemy. On the other hand, there was the concept that the king, because of his sacral character, should not personally take part in war. These concepts existed, for example, among the Persian kings.
The king as priest and seer
Religious duties quite often are connected with the office of chieftain, who is also priest or seer and rainmaker—all in one. Correspondingly, in nontribal societies, cultic functions belong to the office of the king. In the 3rd dynasty of Uruk, Lugalzaggisi is described as king of the country, priest of the god Anu (the god of the heavens), and prophet of Nisaba (goddess of grasses and writing).
When a division of functions evolved, the intrinsically royal priestly and other cultic functions were transferred to priests, seers, and other servants of the cult; the old concept of the king as priest, however, survived in some fashion for thousands of years. The Egyptian king was the chief priest of the land and the superior of all priests and other cult functionaries. In many images he is portrayed as presiding over the great festivals and bringing offerings to the gods. Later priests carried out their functions as his representative. In Mesopotamia the king was viewed as the cultic mediator between god and man. As head of all of the priests of the country, he had important cultic functions at the New Year's festival. In critical situations, the king might issue an oracle of blessing; through him the land would be promised salvation, which was often accompanied by the words, "Fear not!" The Persian king performed the sacrifice at the horse offering and was also the "guardian of the fire." In all questions of religion he was the highest authority; he was also the most cultivated of the magicians. The king in Ugarit (in Canaan) also carried out priestly functions and as prophet was the receiver of revelations. Like other ancient Middle Eastern monarchs, the Hittite king was the chief priest.
The relationship between sacred kingship and priestly cultic functions has extended over widespread geographic areas and historical eras: East Asia, China, Japan, India, Europe (among the Germanic and Scandinavian kings), Africa (in the great empires), and Madagascar. Sometimes the division of functions brought about a transfer of the royal title to those who carried out cultic functions. In Africa from the earliest times there was a type of king who was called lord of the earth; he originally combined political and cultic functions but, with changing times, retained only the cultic ones. The strict separation of the priestly office from that of the king, as in India, where king and priest belong to different castes—Kshatriya and Brahman, respectively—is an unusual exception, however.
The king may be the recipient of a direct revelation of the will of a god. Thus, in Egypt the pharaoh received a divine oracle through dreams in the temple (a practice known as incubation). In Mesopotamia the duty of the king to ascertain the will of the gods was more strongly emphasized; a directive of the gods could result from omens, dreams, or reading the entrails of offerings. All major undertakings of the king were dependent on directives of the god, who was to be consulted in advance. A direct divine revelation to a king is related in the Hebrew Bible in I Kings, chapter 3, which tells of a dream of the 10th-century-bc Israelite Solomon in which he received the promise of the gift of wisdom. Likewise in Genesis, chapter 41, Yahweh, god of the Hebrews, gives the pharaoh a directive in a dream.
The king as the centre of ruler cults
Although a pharaonic cult occasionally existed in Egypt, the ruler cult differs entirely from sacred kingship because the former came into being from political impulses. The ruler cult, generally developed in a country or empire with many peoples and many religions, was one of the ruler's means of power. Syncretism, the fusing of various beliefs and practices, often succeeded in bringing together completely different religious and nonreligious motives. Alexander the Great (who established an empire of many peoples and religions), for example, revealed a conscious effort at continuity with the Egyptian kingdom, inasmuch as the oracle of the Egyptian god Amon at Sīwah designated him as the son of Amon and thus the successor of the pharaohs. Among the diadochoi (successors to Alexander) of the first generation, the ruler cult remained limited, but, under Ptolemy II Philadelphus of Egypt (reigned 285–246 bc), it became an established institution that was connected with the deified Alexander. When the ruler cult was carried over to Rome, the emperor Augustus (reigned 27 bc–ad 14) allowed it to be practiced only in the east in connection with the worship of the goddess Roma—though he allowed it to be pursued with fewer restrictions in the newly conquered western provinces; the adaptation of honouring the divine Caesar (or emperor of Rome) soon became, however, an important expression of the unity of the empire. Serious resistance to the imperial cult was encountered only among the two radical monotheistic religions: Judaism (e.g., against Antiochus IV Epiphanes of Syria in the mid-2nd century bc) and Christianity. The Hellenistic and Roman ruler cults never generated a strong religious movement. The sacrifices brought to the king (emperor) date to the ancient custom of bringing tribute to the king (or chief). From this practice, the custom of bringing offerings to the deceased king developed.
Regal ceremonies
Modes of selection and succession
In the beginning, succession to rulership was not necessarily connected with the sacral kingship; the sacral king also could be elected or, through a power struggle, also could receive a divine, magical, or supernatural anointment. If the firstborn son of the king was not stipulated to succeed him or if the king left no children, severe struggles for the succession often occurred, generally resulting in a change of dynasty. The death of a king often was kept secret until the succession was assured, because of potential danger to the people and country. To counteract problems of succession, there were rituals to secure the continuity of the sacral power. In ancient cultures the successor of the dead chief was brought into physical connection with his predecessor, his utensils, or his clothing—he had to stay, for example, in the home of the dead chief and use his utensils. The funeral of the dead king took place after the new king was established in his office or just before his coronation (as in Egypt). Efforts to secure the succession show high regulatory standards; in Egypt a complicated succession theology linked the new and old king as Osiris and Horus. During the lifetime of his father, the crown prince could be designated as coregent. The designation of the successor often came through an oracle, a sign, or some other manifestation of the word of the god; Thutmose III of Egypt (reigned 1504–1450 bc), for example, reported how he was designated to the succession through the oracle of the god Amon. In ancient Iran, after an interregnum, the election of the king took place through an omen. The king was chosen by the god; sometimes he was described as divinely predestined in the womb of his mother as the ruler.
Forms and types of sacred legitimation of kings
The coronation or ascent to the throne by a king is an official act that most clearly shows the sacral character of the kingdom. Until the 20th century two characteristics in the coronations of kings and emperors remained: through ascent to the throne, the king is placed higher than other men, and the act of accession is connected with supernatural powers. With this action a new era begins. In Egypt and Mesopotamia two acts marked the beginning of the government of the new ruler. First, upon the old ruler's death, the crown prince took control of the government, and soon thereafter he established his accession in a festive celebration. The coronation, which was viewed as a cosmic new beginning, generally had to coincide with a new beginning in nature, such as the New Year's festival. The most important initial actions of sacred kingship—the ascent to the throne and coronation with proper insignia and king's robes—have remained the same in many modern cultures. The throne, crown, headdress, garment (as sign of dignity), and sceptre (the staff through which the rule is carried out) were originally believed to contain the power through which the king ruled. The star garment of the Persian king symbolized his world rulership, as did the feather mantle of the kings of Hawaii. In many cultures the throne, the crown, and the sceptre are viewed as divine and identified with gods and goddesses. This view was especially expressed in the Egyptian royal theology: in the hymnal prayer during coronations, the crowns of Upper and Lower Egypt were addressed as goddesses of the red and white crown by the king. In India the throne personified the kingdom. Sometimes the throne that a new king ascends is viewed as the throne of the god. The Egyptian queen Hatshepsut, for example, was announced by Horus: "You have appeared on the throne of Horus." On many Egyptian images the king sits on the throne, and the god is at his side holding a hand over the king.
In becoming someone else (a god), the king receives a new name, a throne name. Throne names are known in Africa, Mesopotamia, and Egypt (where the five throne names comprise the whole king theology: birth name, royal name, hawk name, serpent name, and a name that designates the king as heir of the power of the gods of the stars). In Iran, for example, the king is proclaimed by his royal name as world ruler. Immediately upon the proclamation of the new status of the king and his royal name, the subject people generally evoke a jubilant shout, such as "Long live the king." An African variety of a response to the proclamation is "He is our corn and our shield," which shows the importance of the king for his people. Another response to the proclamation is a prayer for the king: African and Polynesian prayers; Egyptian, Mesopotamian, and Israelite psalms; and hymns, such as the British hymn "God Save the King."
The act of adoration of a king is based on the throne rite, which is known only in areas having national kings. Though ascent to the throne and coronation with investiture are worldwide, there are many other rituals connected with sacred kingship. Among these are the anointment of the kings in Israel, India, and Iran, which originated as a ritual that gave strength to the recipient; pseudo-fights (sham battles), from which the king emerges as victor; ritual cleansing; and ritual meals. The survival of elements of the sacred kingship in the Christian West is especially depicted in coronation rites. In early Christian art Christ is shown as kingly ruler on his throne with a royal court; he is emperor and universal ruler. Sacred kingship also survived in the papacy, as well as in the Holy Roman Empire (until the words Holy Roman were dropped in 1806). In the papacy, for example, the court ceremonies employ forms of address that go back to the imperial language of ancient sacred kingdoms: "Holy Father" or "Holiness."
Ritual roles prescribed for kings in public or state functions
Many and various rituals express the concept that in the chief or king is concentrated the well-being of the country. At the order of a god, a Mesopotamian king might become involved in war; thus, his loot was placed before the god in the temple. If the king made a decision as judge, it was because of his unique wisdom as king. If he mediated a quarrel, the parties recognized his supreme power. The king acted to protect his land against the enemy; after his accession, in some areas, the king shot four arrows to the cardinal directions of the compass. In Africa and Egypt, for example, he then said: "I am shooting down the nations, to overcome them." He acted to ensure fertility and to distribute growth power when he started sowing corn, the seed of the tribe. He also was regarded as the guardian of the hearth fire (e.g., in Africa and Rome).
The king exercised an important function through his participation in the great festivals, which were of utmost importance to the life of his people. In such festivals, various functions were differentiated: (1) priestly, as when the king presided over the sacrifices, said prayers, and gave the benediction, and (2) cultic participation, as when the king took part in the cult drama. The origin of the cult drama as a spontaneous event is still evident—for example, among the Asante in Africa—but it had its fullest expression in Mesopotamia and Egypt. In the Sed festival in Egypt the king, as ruler, renewed his rulership over the whole world. In the New Year's festival his ascent to the throne was renewed; and at the festival of Min, the god of life force and reproduction, the king played a significant role.
In Mesopotamia, festivals originating in cultic drama had great importance, especially the Babylonian New Year's festival. The events of the epic Enuma elish, which describes the sun god Marduk's victory over the powers of chaos and the resulting creation of the universe, were re-created in the cultic drama of the New Year's festival, in which the king represented Marduk, the victor and creator. Another cult drama represented the death and resurrection of the god of vegetation, in which the participants in mourning processions searched for the vanished god (represented by the king) and rejoiced at his triumphant return. Yet another Mesopotamian cult drama was the sacred marriage that the god Dumuzi celebrated with the goddess Innana. In the "holy wedding" the king and a priestess represented the god and the goddess, and through their sexual union the forces of growth and fertility in nature were renewed. These cult dramas originated in early prehistory, when gods were identified with the forces of nature and the cultic actions were understood as exerting direct influences on nature. At the Persian New Year's festival the king appeared as a killer of the dragon, whose rule was identified with the dry season.
The theory of the kingship in which the king occupied the position of mediator between people and gods also implies that the king may have to atone and suffer for the people of the cult. Under such a theory the absolution and reinstatement of the king meant the renewal of land and people. Perhaps behind this theory was a ritual similar to that found among African coronations of prehistory (as, for example, among the Asante) in which the king was beaten by priests before his installation.
Private ritual forms peculiar to kings and their families
The special status of the sacral king necessarily also influences his private life. In order to keep the supernatural force dwelling within him, the king had to observe a number of regulations and taboos in the details of his daily life. To this belongs temporary separation—in some cases, the king lived completely separated (e.g., in Africa). The king often appeared only for audiences, on great festivals or special occasions—sometimes veiled (as in Iran) or with a mask. There also have been special food taboos: he was not allowed to eat certain foods or may have had to drink only from a certain well. The custom of the king taking his meals alone is widespread. The isolation-separation theme in sacred kingship also appears in court ceremonials: the king must be addressed only from a certain measured distance; a person approaching the king must kneel; if the king is encountered, the head of the subject must be covered with the hands (as in Iran); the king must not be touched; and he must not touch the ground. Inasmuch as the king is filled with supernatural power, everything he touches can take on some of that power (as in Tahiti). Such proscriptions and taboos for the private life of the king are especially evident in Africa but also occur in Polynesia and Micronesia, East Asia, and the ancient Middle East. The divine or superhuman character pertained not only to the king but also, in lesser measure, to his family. The king's consecration could involve ritual incest. The participation of the family in the sacral status of the king was evidenced in several places (e.g., Egypt) where, upon the death of the king or queen, members of the royal family and the court were killed or buried with them. Brother-sister marriages in some areas give evidence to this kind of royal ideology.
When a king began to grow old, it was said in Africa: "The grass is fading." To preserve the growth and well-being of the land, it was necessary to kill the aging king so that his power could be transferred to a successor. The compulsory killing of the king was widespread among many of the non-Semitic peoples in northern Africa; and among some peoples the killing of the king occurred after a specified period of time and was integrated into the cosmic ritualistic rhythm. The real meaning of the killing of the king showed itself in rituals in which the blood of the murdered king is mixed with the seed corn, which then became especially fertile.
Learn More in these related Britannica articles:
India: Trends in early Indian societyThe concept of divine kingship was known but rarely taken seriously, the claim to the status of the caste of royalty becoming more important. Because conformity to the social order had precedence over allegiance to the state, the idea of representation found expression not so much in political…
United Kingdom: The Tudor ideal of governmentThe crown was divine and gave leadership, but it did not exist alone, nor could it claim a monopoly of divinity, for all parts of the body politic had been created by God. The organ that spoke for the entire kingdom was not the king alone but "king…
France: KingshipThis rite, originated by the biblical kings of Israel, had already been adopted by the Visigoths; it gave Christian legitimacy to royal authority because it reinforced the religious character of the monarchy and signified the king's receipt of special grace from God. The king was permitted…
Hinduism: Social structureEven if a king (theoretically of Kshatriya descent) was not of noble descent, he was still clothed with divine authority as an upholder of dharma. He was consecrated by means of a complex and highly significant ritual; he was Indra and other gods (
deva) incarnate. The emblems or…
Southeast Asian arts: Kingdom of Khmer: 9th to 13th centuryThe king, an earthly image of his god, was the intermediary who ensured that his kingdom would continue to receive divine benevolence in the form of water in controlled quantities. Courtiers played roles at once religious and administrative for the king, who believed that after his…
More About Sacred kingship37 references found in Britannica articles
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text:
I just moved to Rolling Meadows, IL and I'm trying to make new friends that are interested in hunting. I should start rifle training in a few weeks so I'd love to start hunting in late fall/winter. As far as game, I'd be interested in black bears, whitetails, and coyotes but I'm open to other species.
A little about me:
I'm in my late 20's. Started to like hunting in my teens from all the outdoors shows, but never came around to learning yet.
I'm a huge football fan (especially college football) so I'm pretty excited for the new season. Also like watching basketball and baseball.
Hope to meet some folks that are interested, thanks for your time!
Looking for hunting buddies within 100 miles of Rolling Meadows, IL.

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text:
See also: IRC log
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-> http://www.w3.org/XML/XProc/2009/10/15-minutes
Paul gives regrets.
Norm: Telcon of 5 November is cancelled.
Norm: Confirmed.
-> http://lists.w3.org/Archives/Public/public-xml-processing-model-comments/2009Oct/0074.html
Norm summarizes
Norm: Three clearly open
questions: where is @version allowed, does use-when count
inside a p:inline, do we do any static analysis on p:when/p:try
blocks when they contain invalid steps.
... Any other questions or comments?
Vojtech: What about the importing of the standard step library.
Norm: I think we should not allow importing of declarations for the builtin steps.
Henry: I think that's
... On a larger scale, I'm uncomfortable with the upward percolating invalid story.
... I worry that it isn't complete or correct. I would like to identify that aspect of this proposal as a feature at risk.
... so that we can jettison it without going back to last call again again if we remove it.
Norm: I'm perfectly happy to do that, but I can't think of any static meaning for a subpipeline with an invalid step that will absolutely be executed.
Henry: Right. I think use-when is the only thing that will work and I want to be able to jettison all the invalid stuff without going back to last call.
Vojtech: I agree with Henry, I think the results are going to be unpredictable.
Norm: Ok. I'm happy with that. Or we could just pull it all out now.
Vojtech: There's still this story
about the unknown ports. You have steps that you recognize but
they have unknown ports.
... We could say you have to use use-when there, or we could keep the new story about defaults.
Henry: The motivation for doing our best here came from Jeni.
Norm: Jeni is happy with the proposal: http://twitter.com/JeniT/status/4898625357
More discussion.
Norm mumbles about some folks wanting to be able to use pipelines without changing them.
Norm uses the "messages" output port on p:xslt as an example.
Henry: That use case is
interesting because it doesn't need a p:choose. You don't get
the messages, but maybe you're willing to live with that.
... I can just about see that. But I think as far as the steps I've never heard of story, that's never going to work.
... There's never going to be a graceful fallback.
... If we're not going to do the whole thing, I think the new ports case is worth keeping, but lose all the "upward percolation" of invalid p:* steps.
Vojtech: If the processor sees an
unknown step from the p: namespace, I think you just can't know
what it means. I would force the pipeline author to use
use-when in that case.
... But if the pipeline contains only known steps with new ports, then I think the simple defaulting story can be made to work there.
... It's not hard to implement and it's predictable.
Norm: Does anyone want to argue for the more complicated story on this call right now.
Henry: I think the fact that you can't tell if the first child of a p:declare-step is a new step or some sort of new name for p:variable makes it very hard to decide what to do.
Vojtech: There may be unknown elements that effect the dependency graph.
Norm: Ok. I'm willing to concede
that use-when and the more complicated invalidation store are
two ways to do the same thing.
... so maybe we should just do the simpler thing. You *have* to change the pipeline in some way, so you might as well change it in the way that's completely predictable.
... So the proposal on the table now is the one I made, modified to remove the "upwards percolating" invalid story for unknown step types.
Vojtech: For unknown XProc elements.
Norm: Is anyone unhappy with that change?
Mohamed: I think I still have to
go through. My former proposal was to try to get rid of
use-when. My understanding is that use-when is pretty hard for
users to understand.
... So I think I just cannot agree without knowing what we're going to say about use-when.
Henry: In almost any case, the outcome of this discussion is going to be a new draft.
Mohamed: My idea is that the
use-when should not be used everywhere. It should have another
name. And it should only be used on when or try/catch.
... A use-when is way more poweful than the problem we have to solve.
Norm: We could do that, but I'm not sure it's necessary.
Mohamed: I think we should just say that if the attribute "must-understand" is provided on p:when, then this branch shouldn't be analyzed in V.x. It's use-when but it's less powerful and solves just the use case we have.
Vojtech: One problem with this story is, suppose in V2 we introduce a new element for an option or something and that one you can't put in a p:choose. You can do that only with steps.
Henry: If we go back to the
original observation that we're trying to handle the
unexpected, a simple, general mechanism is probably the best
... The other thing is, there's a lot to be said for leveraging experts understanding of difficult material and use-when is already there.
Norm: I think that's a good point.
Vojtech: What I like about the
use-when proposal is that it's something that will be valid in
new versions.
... We could ask on xproc-dev
Mohamed: I want to have an explicit mechanism, but I think use-when is a real nightmare for tools that help users build their pipeline.
Henry: I don't have much
experience with use-when in XSLT, but the semantics seem quite
clear to me.
... It's the opposite of XInclude, "this tree isn't here."
... I can see where some some complexity might arise in XSLT with templates and literal constructors, but we don't have that problem.
Mohamed: My problem is that we can make pipelines that will have completely different connections depending on the version of XProc that you're using: consider putting use-when on a p:pipe inside a p:source.
Norm: I think Mohamed's point is that you can nest two effectively completely different pipelines in the same file.
Vojtech: It's true that use-when is a tool for forwards-compatibility, but it's also a much more general tool: you can use it to make pipelines that are compatible across different implementatins. I don't know if that's good or bad.
Norm: I appreciate that Mohamed
has reservations, but I don't hear consensus moving away from
use-when on this call.
... I'd like to say that the consensus of the wG seems to be that they want to see a draft with use-when, so let's try to move forward that way.
... So let's close the open questions. Where is a version attribute allowed?
... Proposal: On p:pipeline, p:library, and p:declare-step. No where else. And required on the document element of a pipeline document.
... I can live with that.
Norm: Second question: what are
the semantics of use-when inside a p:inline?
... Proposal: it's treated just like any other attribute and has no special semantics.
Vojtech: So take the http-request step, suppose we add something to the c:request element.
Norm: You wouldn't be able to do that all in p:inline, you'd have to build it up in some explicit way.
Norm: We're throwing out the whole backwards-chaining invalidation story, so the last question no longer applies.
Vojtech: We already decided that importing the standard library is not allowed.
Norm: Yes
... Anyone object to that?
None heard.
<scribe> ACTION: Editor to write this up as a new draft. [recorded in http://www.w3.org/2009/10/22-xproc-minutes.html#action01]
None heard.


text:
Publications: Hesterman, Sandra
Journal Article
Hesterman, S. (2018) Too Young to Fail: Standardising Literacy in the Early Years of Schooling. Educational Practice and Theory, 40 (1). pp. 5-28.
Hesterman, S. and McAuliffe, G. (2017) Introducing zentangle in the early years. Curriculum and Teaching, 32 (2). pp. 61-88.
Hesterman, S. (2016) 'Time flies in California': Multiliteracies bridging local diversity and global connectedness through a Reggio-inspired approach. Pedagogy, Culture & Society . In Press.
Hesterman, S. (2016) The digital handshake: A group contract for authentic elearning in higher education. Journal of University Teaching & Learning Practice, 13 (3).
Hesterman, S. (2015) Parent perceptions of a Reggio Emilia-inspired Middle School. Education and Society, 33 (1). pp. 77-96.
Hesterman, S. (2015) RIOT radio: Showcasing multiliteracies in a Reggio-inspired middle school. Australian Journal of Middle Schooling, 15 (2).
Lee-Hammond, L., Hesterman, S. and Knaus, M. (2015) What's in your refrigerator? Children's views on equality, work, money and access to food. International Journal of Early Childhood, 47 (3). pp. 367-384.
Hesterman, S. (2013) Early childhood designs for multiliteracies learning. Australian Journal of Language and Literacy, 36 (3). pp. 158-168.
Gardiner, V., Cumming-Potvin, W. and Hesterman, S. (2013) Professional learning in a scaffolded 'multiliteracies book club': Transforming primary teacher participation. Issues in Educational Research, 23 (3). pp. 357-374.
Hesterman, S. (2011) A Contested Space: the dialogic intersection of ICT, multiliteracies, and early childhood. Contemporary Issues in Early Childhood, 12 (4). p. 349.
Hesterman, S. (2011) Extending Reggio Emilia principles in the middle school context: A Western Australian case study. Educational Practice and Theory, 33 (1). pp. 73-91.
Hesterman, S. (2011) Multiliterate Star Warians: The force of popular culture and ICT in early learning. Australasian Journal of Early Childhood, 36 (4). pp. 86-95.
Hesterman, S. (2009) The willy wagtail tale: Knowledge management and e-learning enriching multiliteracies in the early years. Knowledge Management and E-Learning, 1 (4). pp. 251-268.
Conference Paper
Hesterman, S. and Boase-Jelinek, D. (2013) Designing, developing and evaluating authentic online educational assessment. In: Teaching and Learning Forum 2013: Design, develop, evaluate - The core of the learning environment, 7 - 8 February 2013, Murdoch University, Murdoch, W.A
Gardiner, V., Cumming-Potvin, W. and Hesterman, S. (2012) Transforming professional learning: Scaffolding primary school teachers in a multiliteracies book club. In: 27th Annual Research Forum (Western Australian Institute for Educational Research Inc) Transforming practice: The value of educational research, 11 August 2012, University of Notre Dame, Fremantle, Western Australia
Hesterman, S. (2011) Crossing cultural interface between early childhood education and Child-Care services. In: 21st European Conference on the Quality of Early Childhood Education: Education from birth: Research, practices and educational policy, 14 - 17 September 2011, Lausanne, Geneva, Switzerland
Hesterman, S. (2011) Happiness in the middle school years. In: 26th Annual Research Forum (Western Australian Institute for Educational Research Inc) Educational Possibilities, 13 August 2011, University of Notre Dame, Fremantle, Western Australia
Hesterman, S. (2008) Early childhood designs for multiliterate techno tikes. In: 18th European Conference on the Quality of Early Childhood Education, 3 - 6 September 2008, Stavanger, Norway
Hesterman, S. (2008) Early childhood designs for multiliterate techno tikes. In: Western Australian Institute for Educational Research Forum 2008, 9 August 2008, Edith Cowan University, Mount Lawley
Conference Item
Hesterman, S. (2010) The Willy Wagtail Tale: ICT, multiliteracies and community connections. In: AARE 2010, 28 November - 2nd December 2010, University of Melbourne, Melbourne.
Hesterman, S. (2009) The Willy Wagtail Tale: ICT, multiliteracies and community connections. In: V International Conference on Multimedia and ICT in education, 22 - 24 April 2009, Lisbon, Portugal.
Hesterman, S. (2006) Star Wars project. In: Symposium presentation for INdustry Partners (IBM, ANSN etc.) on ARC Funded Research Project (LP0348656): A Pedagogy for Multiliteracies with ICT in ECE, 20 July 2006, Melbourne, VIC.
Book Chapter
Hesterman, S. (2017) Designing environmentally sustainable multimodal provocations for early years learning environments. In: Huggins, V. and Evans, D., (eds.) Early Childhood Education and Care for Sustainability: International Perspectives. Routledge as part of the Taylor and Francis group.
Hesterman, S. (2014) Policy into practice: Implementing the early years learning framework for Australia from a Western Australian perspective. In: Reed, M. and Walker, R., (eds.) A Critical Companion to Early Childhood. SAGE Publications Ltd, Singapore, pp. 240-249.
Hesterman, S. (2008) Star Wars project. In: Yelland, N., Lee-Hammond, L., O'Rouke, M. and Harrison, C., (eds.) Rethinking Learning in Early Childhood Education. Open University Press/McGraw-Hill Education, New York, USA, pp. 74-80.


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The information in this article applies to:
How can I create a detail drawing from a cross section view?
Chief Architect provides several ways to create detail drawings of your plan.
These tools and resources can be used singly or you may choose to use a combination. For example, you could begin by Auto Detailing a cross section view. Next, you might send the view to a CAD Detail and add a detail drawing from the CAD Blocks library. The detail drawing can then be unblocked and edited and the CAD drawing tools used to add further information that can be superimposed on the cross section.
This article provides an overview of how to use the CAD tools to create a new foundation detail drawing, but the same tools and techniques are also helpful when editing existing drawings. Topics discussed include:
Depending on your requirements for a particular detail drawing, you may find that you use all of the CAD Tool families: Lines, Arcs, Splines, Boxes and Circles. In this example, we will focus on closed polylines; however, nearly all of the concepts apply to open polylines, as well.
Two of the Box Tools; Rectangular Polyline and Box, seem very similar at a glance but are actually quite different from one another:
Rectangular Polylines are composed of lines, just as their name implies, so each of their edges can be edited in the same way that lines can: they can be broken, trimmed, curved, deleted and so on.
Boxes are always closed shapes with four 90 degree corners. Their corners can be filleted or chamfered but their edges cannot be extensively edited. Boxes are useful when the item being drawn needs to remain a closed shape with right angles. For this reason, framing cross boxes and insulation are created using Boxes.
In Chief Architect, there are a number of ways to position objects precisely. When preparing a detail drawing, three of the most useful tools are the CAD Stops Move specification, the Point to Point Move, and Transform/Replicate Object edit tools.
CAD Stops Move is an option found on the Line Style panel of the specification dialogs of Text and closed CAD objects such as circles, polylines and boxes.
To learn how to use the Point to Point Move edit tool, see the Point to Point Move article listed in the Related Articles section.
Objects can be copied at regular intervals using the Transform/Replicate Object dialog using the steps below.
You can add a finished detail drawing or any portion of the drawing to the library by first blocking the objects in question using the Make CAD Block edit tool. Examples of items you might want to add are a group of stacked lap siding components, a custom connector or anchor bolt that you have drawn, or footing and stem wall with rebar.
In Chief Architect X8 and newer program versions, you can now show shadows in a cross section view. To do this, select 3D> Edit Active Camera . and place a checkmark in the box for Show Shadows.


text:
iPod Photo Hard Drives
选择你iPod Photo的型号:
和 iPod Photo兼容的零件:
显示产品 1-1 / 1
The iPod Photo is Apple's first iPod to feature a color display.
The display is one of the most common replacement parts for this iPod. You can replace it easily with our repair guide.
Are you at a loss as to what's wrong with your broken iPod Photo? Check out our troubleshooting guide for assistance! Need parts? We have them!


text:
"My greatest flaw is that I can be careless with my words. I don't know how it happens, I just say things. I guess I don't have much of a filter, but I have beautiful friends who forgive me for this flaw. From one of my friends, my best friend, I have learned to be a better person, to be less superficial, and more careful about what I say. "
Character History
Season 11
In Underneath It All, Tori seems upset that she cannot find Zig. However, when Maya mentions that she knows him, she becomes defensive and warns her that Zig is a bad guy from whom Maya should stay away. She is then seen laughing when Tristan is forced to play the French horn. Tori confronts Maya after seeing her with Zig. She tells her she's not his type and blows the saliva from her trombone at her. She and Maya fight until Ms. Oh sends them to Mr. Simpson's office. In the office, Tori tells Principal Simpson that Maya is lying and that she was just playing her trombone and that Maya attacked her. Tori starts to cry over Zig about how their relationship went badly, and asks Maya for closure. Zig takes her back and Tori thanks Maya, and promises that they are all going to have fun this year.
In Can't Tell Me Nothing (1), Tori and Tristan are creating their weekly vlog on the television show West Drive while Zig sits outside taking pictures on his cellphone. Zig eventually asks Tori to come with him to the skatepark, of which she apprehensively does, leaving Tristan to finish the vlog by himself. After Tristan takes advice from Owen on how to break Tori and Zig up, Tristan lies to Tori, telling her that Zig called her "curvy." She's offended by this, and begins to cry, saying that Zig hates her. Tristan admits that he was lying, Tori throws her tissue at Tristan and is obviously mad. Tristan later creates two notes instructing Tori and Zig to meet at the Dot, and both Tori and Zig believe that the other sent it. Tristan attempts to re-establish his friendship with Tori when they arrive, and to sort of establish one with Zig. Tristan announces that he intends to put on a musical performance of a song that him and Tori wrote at camp at the upcoming Degrassi Coffee House musical gala.
In Can't Tell Me Nothing (2), Tori is ecstatic at first of the prospect of her best friend and her boyfriend coming together for the musical performance, but when Zig doesn't have a part in the performance, Zig and Tori decide to add a rap part. Tristan disagrees. Tori feels it might be embarrassing and too immature for high school and doesn't want to perform, and begs Tristan not to. When Tristan starts singing, someone throws food at him and Tori hits the person. Unable to let her best friend go on getting booed, Tori runs on stage to complete the half of Tristan's Half A Heart song. Zig also joins them for his rap part. The audience responds with a standing ovation.In Need You Now (1), Tori tries out for Power Squad and doesn't make it because Marisol thinks niners are unreliable. Her dreams are left crushed until she gets another chance when another girl gets injured. Marisol tells her to be at practice at 4:00 sharp. She agrees to film Zig skating for a contest before practice thinking she can make it in time. However when Tori gets ready to leave and go to practice, Zig tells her the deadline is tonight and they still are not done. She decides to stay for 10 more minutes when Zig suggests asking Maya for help, jeopardizing her spot on the team. Tori arrives to practice late and tries to fool Marisol by getting behind the girls' routine, and tries to do the cheer. Tori tells Marisol she will get it right the next time. Marisol puts her on the spot to do the routine alone and Tori admits she was late. Marisol cuts her off the team but when Tori begs her for another chance, Marisol agrees but makes Tori the new mascot.
In Need You Now (2), Tori approaches Zig in the full mascot costume, and he mistakes her for someone else. When she reveals that it is her, he bursts out laughing, and Tori tells him that she is the new mascot until Marisol can find a replacement for her and that Marisol is making her be the mascot at the upcoming game. She comments on how humiliating this is for her, and Zig only laughs, failing to comfort her. He tells her not to do it if she hates it so much, and she tells him she wouldn't feel so humiliated if Zig was there to support her. However, he tells her that he already promised his friends that he would go skateboarding with them at lunch, and says that his friends would make fun of him forever if he ditched them to hang with his girlfriend, When the bell rings, they lean in to kiss one another, but Zig pulls back, asking why the costume smells like cheese before he leaves.
At lunch, Tori tells Maya the story of how she became the mascot, when Maya asks if being the mascot was a "bizarre initiation" to be a member on the squad. Tori says that cheerleading is important to her, but that Zig would also be there for her if she needed him. However, Maya brings up the point to her that to her it sounds like Zig is putting his own agenda ahead of his girlfriend's, not caring about her interests. Maya asks her why she can stand up to Marisol, but not to her own boyfriend.Tori later approaches Zig in a classroom, and greets him, asking if he knows what he is doing that day. He doesn't know, and she tells him that he is going to the Degrassi football game with her. He sounds less than enthused and tells her that she knows that that isn't his "thing." She says that it is her thing and that she really wants him to be there, but he tells her that he would rather be at the skatepark. She stares at him before asking why he can't do this for her, and he tells her that it is just a football game. Tori says it is more than that, as it is her first official Power Squad event. He tells her that she is just the mascot, but she counters that she is only the mascot because she was late because of his video. Zig tells her that he didn't make her stay, but Tori confronts him, saying that she wanted to because it was important to Zig. She tells him to name one thing he has ever done for her, and he looks away without saying anything. Feeling guilty, he finally agrees to go to her game, but Tori, finally standing up for herself, tells him not to bother, before walking out.
After school, Tori discovers that she is back on the Power Squad because Zig took her place as the mascot. He appears from behind the bus and dances his way up to Tori, who has a look on her face like she is trying not to laugh. She asks, "I thought football games weren't your thing?", and he says he told Marisol he would wear the mascot costume so that Tori wouldn't have to. She tells him that she isn't going to just forgive him anymore just because he does one nice thing for her, saying that things need to change. He agrees and asks if he is going to get a kiss. She smiles and tells him that he won't while he is in the stinky mascot costume. Zig fakes being offended and rushes onto the bus, leaving Tori outside laughing and smiling at his silliness.In Smash Into You (1), Tori is seen passing notes and asking Adam very personal questions in an attempt to find Tristan a mate.
In Smash Into You (2), after convincing Adam to go on a double date with her, Zig and a "secret admirer," the big date finally happens, only to find out that Adam isn't exactly who she had in mind. A disappointed Adam leaves and a hurt Tristan is left for her to comfort.
In In the Cold, Cold Night (1), Tori can be seen with Tristan making sarcastic expressions due to Maya sitting out of their band rehearsal.
In In the Cold, Cold Night (2), Tori offers advice to Maya on how to be promiscuously attractive for Maya's Indie band audition that evening. When Maya shows up to the Frostival, Tori is welcoming and understanding and seems to find it funny when Maya epically fails at playing the trumpet.
Season 12
In Come As You Are (1), Tori, Maya, and Tristan are all excited for the new term. When Maya tells the two that she is auditioning for a rock band, they are excited for her, yet decline her offer when she asks them to join her. When Maya is called flat chested by Dallas, Tori is very supportive of Maya's problem with her self-image, and helps her find rubber implants for Maya to help her appear bigger.
In Come As You Are (2), Maya tells Tori that the she stayed up all night writing music for Mo's band that she wants to join. Maya unveils her chest to Tori, saying that she used the chicken cutlets to give her the appearance of bigger breasts, but Tori tells her that it looks like Maya has a "uniboob," instead of two. Tori awkwardly tries to fix it for Maya, but stops when Tristan approaches the two, asking what they are doing. The two deny doing anything, and Maya checks out her bigger appearance in a mirror.
After the audition, Tori approaches Maya at her locker, saying that she heard about Maya losing her one chicken cutlet, and tells her that everyone is calling her "Chicken Cutlet." Tori tells Maya that she admires that Maya kept playing her song, as she would have run out of the room mortified. Maya says that she wishes she could hide from Mo and the hockey guys until she grows real boobs, and Tori tells her that she is perfect as she is, saying to wait a year. Maya asks her why Tori doesn't have to wait a year, and Tori reveals that she failed fourth grade, which would make her a year older than everyone. She tells Maya that if she could she would trade her boobs for Maya's musical talent any day. Feeling better, Maya asks how she will ever make out of the day alive, and Tori says she will look out for her.
As the two are walking in the hall, they pass Mo, and quickly try to walk away, as Maya is still embarrassed, but Mo chases after them. He tells Maya that he found her sheet music, and wants her in his band, much to Maya's delight. As Owen Milligan walks by Maya, saying loudly that he is hungry and could go for a chicken cutlet, Maya takes out her remaining cutlet, and throws it at the back of Owen's head. Owen tells her that she is probably going to want it back, but Maya tells him to keep it, as it is the most action he'll get all year, which causes Tori and others to laugh. Maya apologizes to Tori, promising to buy her new ones, but Tori tells her to not bother, and that Maya is her new hero.
In Gives You Hell (1), she cheers with the Power Squad for the Toronto Ice Hounds.
In Gives You Hell (2), Tori is seen auditioning for Romeo and Juliet: The Musical. After her audition, she wishes Tristan good luck with his. It is revealed on the cast sheet she will play 'the Nurse'.
In Got Your Money (1), Tori is first shown congratulating Zig for making it into WhisperHug. The two kiss and walk into their class with Maya where Tori reveals that it is their four-month anniversary tomorrow. Zig says that he has a surprise planned and she claps excitedly. She tells him she will wear her new dress and that he can wear anything except his khaki uniform pants because the only other person that still wears them is Damon Carter, and that's because he can't afford anything else. The next day, she meets Zig after band practice and tells him she is so excited for that night and to not spoil anything. After he tells her he has to cancel and that four-month anniversaries aren't really a thing, she walks away saying that it was gonna be their thing and that she's sorry for liking him so much. In another class, Zig tries to join her and Maya's group, where she ignores him and Maya tells him he should go. That night, she is brought to Little Miss Steaks by Maya who takes her to Zig. She says that she thought he said four-month anniversaries were stupid and he says he it's hard when you like someone so much that you don't wanna mess up. She let's Maya leave and tells him she loves him. The two enjoy a nice dinner and dessert and when the bill comes, she asks if they should split it. Zig tells her to wait outside and as he meets her, he rushes her down the street and they kiss.
In Got Your Money (2), she excitedly meets Zig in the front of the school. They walk up to the steps and she asks when she could meet his mother. Maya runs up saying that Marisol scheduled WhisperHug to perform at the dance and they are all excited. She then leaves to go to class with Maya. Later that day, she walks with Zig in the main hall of the school and they find the ticket booth for the dance. They discover that no one is there and the bell rings and she leaves to her class. She is later shown in the hallway with Maya as their lockers are searched. She watches Zig's locker gets searched and watches him walk away awkwardly. She and Maya follow him into the band room where they find out he's the one who took the money. Tori asks why he would do it and says that it's like she doesn't even know him, to which he agrees and leaves. While WhisperHug is preparing to perform, she helps Maya with her hair, stating that Zig is her now ex-boyfriend. As he enters, he watches him hand Marisol money and before he leaves, asks why he did. He tells her that they dined-and-dashed and reveals he's poor, then leaves to go on stage. At the end of the performance, Tori walks to the front of the stage and stares at Zig. Later that night, she follows Damon to the Novak's store and she and Zig rekindle their relationship. She walks into the store with him and excitedly meets his mother.
In Closer to Free (2), she is seen singing in the background with Tristan while Clare and Eli talk.
In Waterfalls (1), she is first seen in class with Maya and Tristan, excited for Maya about Campbell. She is later seen singing with Tristan onstage while Asher learns about the play from Eli. After Cam and Maya's date, she talks with Maya about what happened and gives advice.
In Waterfalls (2), she is seen in French class texting Maya with Tristan about Maya's date with Cam earlier. She learns about her embarrassing moment when the teacher notices the two texting, takes their phones, reads the conversation out loud and makes them repeat it in French.
In Rusty Cage (1), she is first seen in class with Cam, Maya, and Tristan talking about a karaoke night at Little Miss Steaks. She keeps trying to convince Cam to come with the others but he shrugs them off. At Little Miss Steaks, she watches Zig rock out as he sings and later dances with Tristan when Cam and Maya perform.In Sabotage (1), she is seen finishing a rehearsal song for Romeo and Jules. After they finish, Tristan gets a text that there is a talent competition at the mall for a chance to be on West Drive and they are both excited. Dave decides to drive them and join them and Tori sings for her part with Zig along to support her. When it is revealed that Dave was one of the finalists and the winner, she congratulates him and they all go for pizza.
In Sabotage (2), she walks with Dave and Tristan in the hall still excited about his guest role. When they spot Alli, she leaves Dave with Tristan for the two to speak.In Scream (1), she rehearses with Dave and Tristan again and watches Tristan not kiss Dave, again. She asks about it and he admits that he doesn't want his first kiss to be with Dave. She tells him not to worry about it and that he'll find somebody some time. Later on she is seen sitting with Maya when Tristan talks about a guy he met during a rehearsal. Tori tells him he shouldn't really be worrying about a guy he doesn't even know and he tells her that she doesn't even care about his feelings.
In Scream (2), she walks into the music room to find Maya and Zig and asks if they've seen Tristan because nobody can find him. Maya tells him about the note from the mystery guy and Tori gets worried instantly. She searches with them to find him as Zig continuously calls Tristan's phone. She hears the West Drive theme song coming from Luke and tells Owen that it's his brother's phone. She watches Owen slam Luke against the lockers and he admits where Tristan is. They find him in a locked classroom and try to convince him to go onstage. She tells him that they're people that care about him right there and that if he's worried about not being kissed yet to not be, then kisses him. In the play, she performs her role and talks about the performance backstage with Tristan. When the stagehand tells them to prepare again, she smiles for Tristan.
In Doll Parts (1), Tori debuts her pageant look at school, and Zig takes a liking to her new look. She reveals to Maya that she is doing the Miss Millennial Canada Pageant. Maya pulls her away to talk to Tori about why her and Campbell are having problems. Maya tells her that she took off her shirt and was wearing a sport bra, and Tori suggests that she make more of an effort appearance-wise. Tori offers to give Maya a makeover and to let her do the pageant with her. Tristan and Tori give Maya a makeover, and they reassure her that she looks gorgeous. Maya seems to like it until Campbell laughs at her.
Maya decides to participate in the pageant, and Tori comforts Maya, who is nervous about the crowd, by telling her not to worry about other girls. Maya takes offense to this comment, but Tori tells her that she competed for years before making the final round, saying to just have fun with it and that she'll feel awesome. Tori tells Maya that she only has to walk, but Maya also states that she needs to talk as well. During the pageant, Tori does well on stage, and is the first to move on to the next round. Maya also advances, and the two girls hold hands on stage. When they return backstage, Tori and Zig kiss several times in front of Maya. After the pageant, Tori sits with Maya while she breaks up with Campbell.
In Doll Parts (2), Maya plays her song for Maya and Tristan, but Tori is less than happy that Maya is playing the guitar now instead of the cello. She harshly tells Maya that she has no chance in winning the pageant, despite Maya's hopes for it, and Maya assumes that Tori doesn't think that she's pretty enough. Tori says that she is adorable, but not pageant material. Tori finds out that Maya asked Zig to play with her in the talent portion, and she accuses Maya of using Zig, saying Maya should have asked for her permission first. Maya doesn't listen to her, and says that Tori made it clear that Maya wasn't worth being jealous of, so she shouldn't be. Tori walks off, and both girls are highly upset with each other at this point. At the pageant, Tori and Tristan perform a magic act for the crowd, which involves levitating Tristan in midair. Behind Tori's back, Zig and Maya have been acting increasingly flirty with one another.After Maya performs on stage with Zig, the two kiss one another, but are caught by Katie, Maya's older sister, who tells Maya that she shouldn't let a boy come between her and her best friend, Tori. When Tori and Maya are back on stage in their gowns, Tori gives a meaningful speech as an apology about how she is careless with words, and about how Maya has helped make her less superficial, calling her the most beautiful person she has ever met, which leaves Maya feeling guilty. Maya admits that her greatest flaw is that she is a "huge bitch", as she is feeling guilty about having kissed her best friend's boyfriend, and she runs out on the pageant, much to Zig's astonishment and Tori's confusion. The next day at school, Tori and Maya are on good terms again, but Maya has chosen not to tell Tori about her kiss with Zig. Tori is happy for Maya that she and Campbell have gotten back together, and tells Maya that she should have won the talent portion with her song. Tori is oblivious to how Zig is upset and jealous about Maya and Campbell.
In I Want It That Way (1), Tristan, Tori, and Maya are all taking a yoga class together. Tristan expresses interest in Fab to the two girls. Later, the three of them go shopping together. Tristan expresses his unhappiness with his weight, saying that Fab basically called him fat during yoga. He says that he wants love and thinks that maybe he isn't finding it because of his weight. Tori suggests that he goes on a diet, but Maya disapproves of her suggestion. Tori and Maya try to get him to try on a shirt to make him feel better, but he says that not even retail therapy could help him. The next day, Tristan tells Tori and Maya that he plans to go on a cleanse diet. Maya protests the idea, but Tori decides to do the diet with him. Tori and Tristan vlog their cleanse diet online, but Tori tries talking to Tristan one last time about how the diet might not be a good idea. He tells her that if he can't get like himself, then no one can, which convinces Tori to participate with him.
In I Want It That Way (2), Tori records Tristan for the cleanse vlog, and he manages to hit his goal: 7 pounds in a week. Tori tells him that he looks fabulous, and that she doesn't know how he did it since she only lasted a day on the diet. She gives him the black yoga shirt as a congratulatory gift that they had seen earlier at the mall, and he loves it. She ask if he'll come back to Yoga Club now, but Tristan says he needs to get "one-on-one" tutoring from Fab. Later, Maya and Tori throw Tristan a celebratory lunch for kicking the cleanse diet and scoring a date with Fab. Tristan refuses to eat the food, and continues to do the cleanse diet. Tori and Maya tell him that he can't survive without food, but Maya gets Tristan to agree to at least eat her yogurt with granola.
In Tonight, Tonight, Tori confesses to Maya that she thinks she is losing Zig, but Maya reassures her that she isn't and that she is just overreacting. This prompts Maya to beg Zig to be nice to Tori, which he reluctantly agrees to. Later, Tori, Maya, and Campbell are studying for their French exam together. Tori is on her phone and says that Zig isn't texting her back, and Maya tells her that she talked to Zig. Maya lies to her best friend, saying that Zig said that nothing was wrong and that he was just busy. At that moment, Zig shows up to Maya's house unannounced, and they are all confused to see him. Maya plays it off to Tori that she told Zig that she was here, and Tori tells Zig to sit next to her. Zig does not talk to Tori directly, and he and Maya go and talk in the kitchen. Zig confesses to her that after the Battle of the Bands, he is going to break up with Tori. After their French exam, Tori tells Maya that her and Tristan will be at the Battle of the Bands to support her. At the competition, Tori walks in on Zig and Maya talking about when they kissed, and throws the drinks she got for them on the ground in front of Maya. She angrily storms out, and neither Maya or Zig follow her.
In Bitter Sweet Symphony (1), Tristan and Tori are no longer friends with Maya. Tori's only appearances in this episode are with Tristan.In Bitter Sweet Symphony (2), Tori comes to Maya while she's writing her speech for Campbell's candlelight vigil. Maya thinks that Tori came to Maya just because Cam committed suicide, so she gets mad and tells her to go away. Afterwards, Tori could be seen attending Campbell's vigil, listening to Maya's speech. Later on, Tori says that she wanted to become friends with Maya before Campbell committed suicide; Maya admits she did too. They make up and become friends again.
In Ray of Light (1), she is seen at lunch with Maya and Tristan when Katie decides to sit with them and Tori greets her. She tells Katie that they are all going to Little Miss Steaks to watch Maya perform for open mic night. Later, while they are watching Maya's performance, she and Tristan ask why Katie and Jake broke up. Katie tells them that she made a bad decision to get into Stanford, which caused the break up. Tori and Tristan seemed shocked and give each other weird looks. After Maya is done performing, Tori and the others tell her that she was really good and Maya tells them that she got a business card from a manager. That makes Katie angry and flips the manager, leaving Tori, Maya, and Tristan shocked.
In Ray of Light (2) Tori, Zig, Maya, and Damon are briefly showed in the Degrassi video yearbook. Tori drew a heart on the glass behind Zig's head with her fingers and she is later seen in the video yearbook making faces with Tristan.
In Karma Police (1) , when it's Tori's turn for her presentation, she breaks down when she says that she'd go back to before Cam committed suicide. Tristan goes up and hugs her as she cries. She watches as Zig expresses his disapproval. Tori then glares at Zig while he begins his presentation.
In Karma Police (2), Zig apologizes to Tori, Maya, and Tristan and tells Tori that he feels awful about cheating on her. Later, he tries to sit with his friends at lunch and she, Maya, and Tristan tell him that they really appreciate his apology and it meant a lot to her. Then they leave and Tori watches Maya as she asks if he wants to be an extra in Eli's zombie movie with them. This was Tori's last appearance on the show.
Season 13
In Summertime, it is revealed by Tristan that Tori has moved away. Since Tori is now gone, Tristan tells Maya that she is now his best friend. Maya later mentions that people around her always leave her: Tori, Tristan, and Katie, and that maybe one day she won't get left behind.
In The World I Know, when Maya explains her complicated history with Zig to Miles, she mentions she and Zig kissed while he was still dating Tori.
- Underneath It All (1)
- Underneath It All (2)
- Can't Tell Me Nothing (1)
- Can't Tell Me Nothing (2)
- Need You Now (1)
- Need You Now (2)
- Smash Into You (1)
- Smash Into You (2)
- In the Cold, Cold Night (1) No Lines
- In the Cold, Cold Night (2)
- Come As You Are (1)
- Come As You Are (2)
- Gives You Hell (1)
- Gives You Hell (2)
- Got Your Money (1)
- Got Your Money (2)
- Closer to Free (2)
- Waterfalls (1)
- Waterfalls (2)
- Rusty Cage (1)
- Sabotage (1)
- Sabotage (2)
- Scream (1)
- Scream (2)
- Doll Parts (1)
- Doll Parts (2)
- I Want It That Way (1)
- I Want It That Way (2)
- Tonight, Tonight (1)
- Tonight, Tonight (2)
- Bitter Sweet Symphony (1) No Lines
- Bitter Sweet Symphony (2)
- Ray of Light (1)
- Ray of Light (2) Video; No Lines
- Karma Police (1)
- Karma Police (2)
- Tori was the second character to be in beauty pageants. The first was Spinner, who was in male pageants, and the third being Maya, who participated in a beauty pageant in Season 12.
- Her best friends were Tristan and Maya. She had been best friends with Tristan before attending Degrassi, presumably meeting Tristan in junior high. She was initially rivals with Maya but patched things up with her when Maya inadvertently rekindled Tori and Zig's relationship.
- She is the only one of the freshmen introduced in Season 11.5 that did not make it to 100 episodes.
- Tori plays the trombone, although from In the Cold, Cold Night onwards, she is seen playing the clarinet.
- Her Twitter
- She is a fan of West Drive. She and Tristan had a weekly West Drive vlog, The West Drive Experience, a nod to real world vlog The Degrassi Experience.
- Tori reveals in Come As You Are (2) that she had to repeat Grade 4, which means she should've been a Grade 10 from the second half of Season 11 to Season 12. This makes her a year older than the other students in her grade.
- She was in the Miss Millennial Beauty Pageant in Season 12, along with Maya. She ended up winning Miss Congeniality, which she has won before.
- Though she was in a relationship with Zig, she kissed Tristan in Scream (2) so he would stop worrying about his first kiss. Zig appeared to be okay with it. This was Tristan's first kiss.
- Tori is several characters to be held back a year (she confessed to Maya that she had to repeat Grade 4), the others were Rick Munro, Joey Jeremiah, Sean, Rick Murray (before his death), Spinner, Jimmy, Fiona, Drew, Dallas, Imogen, Jonah, and Esme.
- Tori was the second character to being forced to wear the mascot costume by the captain of the squad. The first was Manny, who was forced to wear it by Paige.
- She was never the center of a love triangle.
- She shares a surname with a former Degrassi producer/writer, Vera Santamaria.
- She shares similarities with former students, Alli Bhandari and Manny Santos.
- She did not return for Season 13 because Alex Steele wanted to focus on other projects. However, according to an interview with Stephen Stohn, Tori was not officially written off the show, and that the door was open for her to return. As the rest of her grade graduated in Season 4 of Degrassi: Next Class, it is assumed that Tori will never return as a character.
- She was the fourth character to be the mascot for the Power Squad. The others were Zig, J.T., Danny and Derek.
- She is the second character to be played by Alex Steele. The first was Angela Jeremiah. Alex Steele is the first actor to portray two different characters in Degrassi history.
- Tori: "He's not in this class. Where is he?" (first line)
Tristan: "Relax! I'll get intel on Zig's whereabouts."
- To Zig: "It meant a lot to me too." (final line)
- To Maya: "He's only using you to make me jealous."
- To Zig and Maya: "We're gonna have so much fun this year."
- To Tristan: "Zig's my boyfriend. You understand..."
- To Tristan: "He thinks I'm fat?! That jerk!"
- To Adam: "This is going to be the best. Ever!"
- To Maya: "He's a jerk who uses girls and breaks their hearts!"
- To Maya: "One minute we were fine and next he wouldn't answer my texts!"
- To Alli: "I think you're really pretty."
- Alli: "Come on, Tina!"
Tori: "It's Tori!"
Marisol: "Hey Tina, you got a little lipstick on your face."
Tori (while everyone else except Jenna laughs): "UGGH!"
- To Tristan: "Sorry about bailing this morning. Zig doesn't really get West Drive."
- To Tristan: "He's going to break up with me again and then I'll have no one!"
- Tristan: "You're spending all of your time with him. We're supposed to be best friends!"
Tori: "We are. And a real best friend would wanna spend time with his best friend and her boyfriend. Not try and break them up!"
- Tristan: "But look - I'm willing to share.."
Tori: "I'm not a sandwich, Tris."
- To Maya: "You're just jealous because I have a boyfriend and you don't."
- Tori: "You look AH-MA-ZING."
Adam: "Thanks! So do you."
Tori: "Aw! You are so fab."
Adam: "...Pardon?"
- To Maya: "Just because you ditched the band doesn't mean I'd lead you astray."
- To Maya: "You play trumpet, too? Showoff."
- To Maya: "Mo Mashkour...? Cute name."
- Maya: "Does my breath stink?" *breathes in Tori's face*
Tori: "Ew! I dunno."
- "I would just die if Zig did that to me, just die!"
- Main article: Zig-Tori Relationship
- Zig Novak:
- First Relationship:
- Start Up: Approximately a month before Underneath It All (1133)
- Broke Up: Before Underneath It All (1133)
- Reason: Zig didn't want to enter Degrassi with a girlfriend.
- Second Relationship:
- Start Up: Underneath It All (2) (1133)
- Broke Up: Got Your Money (2) (1206)
- Reason: Zig stole money from the Student Council.
- Third Relationship:
- Start Up: Got Your Money (2) (1206)
- Broke Up: Tonight, Tonight (1228)
- Reason: Tori found out that Zig kissed Maya and was planning on breaking up with her for Maya.
- First Relationship:
Love Triangles
- Main article: Zig-Tori-Maya Love Triangle
- Maya Matlin and Zig Novak
- Start: Underneath It All (1132)
- End: Tonight, Tonight (1228)
- Reason: Tori walked in on Zig and Maya talking about their kiss, so she cut them both out of her life in the moment.
|Love Triangles
|Tori-Maya Friendship
|Zig-Tori Relationship
|Zig-Tori Conflict
|Zig-Tori-Maya Love Triangle
|Tristan-Tori Friendship
|Tori-Luke Conflict
|Tori-Campbell Friendship
|Marisol-Tori Conflict
|Dave-Tori Friendship
|Tori-Maya Conflict
|v - e - d
Adam • Alli • Anya • Becky • Bianca • Campbell • Chantay • Clare • Connor • Dallas • Dave • Declan • Drew • Eli • Fiona • Frankie • Grace • Holly J. • Hunter • Imogen • Jack • Jake • Jenna • K.C. • Katie • Leia • Lola • Luke • Marisol • Maya • Miles • Mo • Owen • Peter • Riley • Sav • Shay • Snake • Tiny • Tori • Tristan • Wesley • Winnie • Winston • Zane • Zig • Zoë


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Shift Leader/Supervisor
- Employer
- Papa John's Pizza
- Location
- Montgomery Village, MD
- Posted
- Feb 16, 2017
- Closes
- Feb 09, 2018
- Function
- Management
- Industry
- Retail
- Career Level
- Experienced (Non-Manager)
- Hours
- Full Time
Shift Leaders/Supervisors
Exciting things are happening at Papa John's…and our career experience just keeps getting "Better"!
Papa John's Shift Leader/Supervisors are motivated individuals with excellent interpersonal skills and the ability to build a team that works together, increase profits, and provide superior customer service.
At Papa John's we consider all of our team members to be more than just employees! We care about you and your development. In fact, most of our promotions come from within! So become a part of the Papa John's family and join us as team member.


text:
Sony is about to go a whiter shade of pale, offering gamers a chance to truly lighten up.
OK, forgive me. I enjoy tweaking the noses of both Sony and Nintendo fanboys. Old habits die hard.
But I digress. Starting January 27th, Sony's gaming division will debut a new slim Classic White PlayStation 3 system in the United States and Canada. It will sport the same sleek, curved design of the PS3 slim system (I still have my original, Day 1 machine, complete with the backward compatibility hardware, which I love), just in a white case rather than the traditional black.
For those who haven't dove into Sony's pool just yet (yes, I'm looking at you 360 users who might enjoy some of the PS3 exclusives that make it a worthy investment), the Classic White console is being bundled with some extra gaming goodness. For $299.99, you'll get the console (with its 500GB hard drive), a white controller and a one-year membership to PlayStation Plus.
PS Plus is an online service that offers gamers access to a library of a dozen PS3 games each month. The service refreshes its lineup of free games regularly. Some of the more popular titles that have been available via PS Plus include The Walking Dead Episode 1 – A New Day, Uncharted: Golden Abyss, BioShock 2, LittleBigPlanet 2, Resident Evil 5, Saints Row 2, Borderlands, inFAMOUS 2 and Gotham City Impostors.
And for those of you who have a PlayStation Vita, Sony's versatile handheld platform, the PS Plus service also offers access to six titles each month.
According to Sony, PS Plus members had access to more than 50 free and 270 discounted PS3 games in 2012, as well as more than 90 add-ons for PS3 titles and 8 free PS Vita games.
PS Plus also offers members discounts on games and downloadable content, early beta access, automatic game and system software updates, as well as 2GB of online storage for PS3 and Vita game saves.
When all is said and done, Sony feels this new bundle is quite an attractive opportunity at a decent price point.
"We're excited to give PlayStation fans what they've been asking for - a colored PS3 and access to a library of games for them to download and play instantly," John Koller, Sony's vice-president of platforms marketing, said in a press release.
So, is this new price and the new slick look enough to entice you to dive into the PS3 pool?
So, is this new price and the new slick look enough to entice you to dive into the PS3 pool?
Wayne Chamberlain has covered the gaming industry since 2002. He is a contributor, filing under the name Strider-bot, at BigShinyRobot.com. And he is also the co-host of the Star Wars Book Report podcast, available on iTunes. He can be reached at email@example.com.


text:
Story highlights
- A lawyer says he warned his client about rules given her large Edwards donations
- The lawyer says Edwards claimed ignorance, but his lawyer did not
- An ex-adviser says he had two talks with Edwards about his relationship with Rielle Hunter
- Peter Scher says Edwards denied affair, then told him to "back off" after being pressed
A former adviser recalled Friday how he urged John Edwards to steer clear of a campaign videographer, later revealed to be his mistress. But the then-presidential candidate refused, Peter Scher said in court.
He said that "I should back off, he didn't need a baby sitter," Scher testified during Edwards' felony trial.
The former outside adviser's testimony Friday provided jurors with yet another perspective on Edwards' handling of questions about his relationship with Rielle Hunter, whom he later admitted to having an affair and fathering a child with while seeking the Democratic Party's 2008 presidential nomination.
Prosecutors say Edwards broke federal law by accepting about $725,000 from heiress Rachel "Bunny" Mellon and more than $200,000 from Fred Baron, a now-deceased Texas lawyer who was his finance chairman.
That money was used to pay for Hunter's living and medical expenses, travel and accommodations to keep the mistress out of sight while Edwards made his second White House run, prosecutors say.
Mellon's lawyer, Alex Forger, recalled Friday in the federal court in Greensboro, North Carolina, that he became aware of the scheme in September 2007, when his client almost bounced a $150,000 check.
Forger testified that he discovered Mellon was sending funds to an interior decorator friend, who would endorse the checks so they would go into the account of the wife of Andrew Young, a top Edwards aide. Cheri Young confirmed this scenario, in her earlier testimony.
The lawyer said he'd told the now 101-year-old Mellon -- after she called to ask him, "How do you write a $175,000 check?" -- that she could give such an amount as a personal gift to Edwards, but not to his campaign given campaign finance restrictions.
Eventually, Forger said he called Edwards, who denied that he knew anything about the checks. But months later, Forger said that lawyer Wade Smith told him that his client, Edwards, "acknowledges now that this (money) was for his benefit."
How exactly was the money used? Cheri Young has testified that funds from wealthy benefactors went to pay Hunter's expenses, including at least $8,000 for a California-based spiritual adviser, and pay for whirlwind travels so Hunter could escape the media on private planes around the holidays during the winter of 2007-2008.
Andrew Young, moreover, admitted during questioning he used some donations were for he and his family's benefit -- including to fund construction of a home that included a pool and a theater.
Scher testified on Friday that he learned in 2007 about "gossip" about a questionable relationship between the former U.S. senator from North Carolina and Hunter and stepped in, at the urging of campaign staffer Josh Brumberger.
After that request, Scher said he met with Edwards in New York in September of that year to address "the concerns" in person.
In that conversation, Edwards said: "So you're asking if I'm sleeping with her?" recalled Scher, a lawyer who now works at JPMorgan Chase. The then-adviser said he replied, "That's precisely what I'm asking."
Denying the affair, Edwards did "agree" that Hunter should no longer travel with his campaign. Scher said he had warned the then-married Edwards that he shouldn't continue his presidential run if he was, indeed, having an affair -- adding, "The truth (will) come out."
Hunter briefly left the campaign trail but, weeks later, was back on the road with the Democrats' 2004 vice presidential nominee, Scher said.
That led to what the former adviser described as his "pretty heated" phone conversation with Edwards that October.
Scher said he ended his relationship with Edwards after the candidate cursed him out.
If convicted on all six felony counts he's charged with -- including conspiracy and making false statements -- Edwards could face up to 30 years in prison.


text: Hi. I have Ubuntu 11.04, postfix, dovecot, postfixadmin, and 3 webmails, Horde, Squirrelmail and Roundcube. Everything is working as expected, but few days ago I have added vacation to postfixadmin. I was setting it up according to this How to. http://postfixmail.com/blog/index.php/vacation-option-with-postfixadmin/ So, when I try to send email from [email protected] to [email protected] which has vacation enabled, user1 doesn't get any email. Nothing happens. This is what I get in /var/log/mail.log And this is from /var/log/vacation.log /var/log/vacation.debug is empty. Does anybody knows what could be the problem? Thanks.


text:
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