text:
Page semi-protected

From Wikipedia, the free encyclopedia
Jump to navigation Jump to search

God of the underworld, the dead, and riches.
Heraklion Archaeological Museum
Hades/Serapis with Cerberus
Abodethe underworld
Symbolcornucopia, Cypress, Narcissus, keys, serpent, mint plant, white poplar, dog, pomegranate, sheep, cattle, screech owl, horse, chariot
Personal information
ParentsCronus and Rhea
SiblingsPoseidon, Demeter, Hestia, Hera, Zeus, Chiron
ChildrenZagreus, Macaria, and in some cases Melinoe, Plutus, and The Erinyes
Roman equivalentDis Pater, Orcus

Hades (/ˈhdz/; Greek: ᾍδης Hádēs; Ἅιδης Háidēs), in the ancient Greek religion and myth, is the god of the dead and the king of the underworld, with which his name became synonymous.[1] Hades was the eldest son of Cronus and Rhea, although the last son regurgitated by his father.[2] He and his brothers, Zeus and Poseidon, defeated their father's generation of gods, the Titans, and claimed rulership over the cosmos. Hades received the underworld, Zeus the sky, and Poseidon the sea, with the solid earth, long the province of Gaia, available to all three concurrently. Hades was often portrayed with his three-headed guard dog Cerberus.

The Etruscan god Aita and the Roman gods Dis Pater and Orcus were eventually taken as equivalent to Hades and merged into Pluto, a Latinization of Plouton (Greek: Πλούτων, Ploútōn),[3] itself a euphemistic title often given to Hades.

The origin of Hades' name is uncertain, but has generally been seen as meaning "the unseen one" since antiquity. An extensive section of Plato's dialogue Cratylus is devoted to the etymology of the god's name, in which Socrates is arguing for a folk etymology not from "unseen" but from "his knowledge (eidenai) of all noble things". Modern linguists have proposed the Proto-Greek form *Awides ("unseen").[4] The earliest attested form is Aḯdēs (Ἀΐδης), which lacks the proposed digamma. Martin Litchfield West argues instead for an original meaning of "the one who presides over meeting up" from the universality of death.[5]

Amphora Hades Louvre G209 n2; Marie-Lan Nguyen / Wikimedia Commons

In Homeric and Ionic Greek, he was known as Áïdēs.[6] Other poetic variations of the name include Aïdōneús (Ἀϊδωνεύς) and the inflected forms Áïdos (Ἄϊδος, gen.), Áïdi (Ἄϊδι, dat.), and Áïda (Ἄϊδα, acc.), whose reconstructed nominative case *Áïs (*Ἄϊς) is, however, not attested.[7] The name as it came to be known in classical times was Háidēs (Ἅιδης). Later the iota became silent, then a subscript marking (ᾍδης), and finally omitted entirely (Άδης).[8]

Perhaps from fear of pronouncing his name, around the 5th century BC, the Greeks started referring to Hades as Plouton (Πλούτων Ploútōn), with a root meaning "wealthy", considering that from the abode below (i.e., the soil) come riches (e.g., fertile crops, metals and so on).[9] Plouton became the Roman god who both rules the underworld and distributed riches from below. This deity was a mixture of the Greek god Hades and the Eleusinian icon Ploutos, and from this he also received a priestess, which was not previously practiced in Greece.[10] More elaborate names of the same genre were Ploutodótēs (Πλουτοδότης) or Ploutodotḗr (Πλουτοδοτήρ), meaning "giver of wealth".[11]

Epithets of Hades include Agesander (Ἀγήσανδρος) and Agesilaos (Ἀγεσίλαος),[12] both from ágō (ἄγω, "lead", "carry" or "fetch") and anḗr (ἀνήρ, "man") or laos (λαός, "men" or "people"), describing Hades as the god who carries away all.[13][14][15][16] Nicander uses the form Hegesilaus (Ἡγεσίλαος).[17]

He was also referred to as Zeus katachthonios (Ζεὺς καταχθόνιος),[18] meaning "the Zeus of the Underworld", by those avoiding his actual name, as he had complete control over the Underworld.[19]

Early years

Pinax with Persephone and Hades Enthroned, 500-450 BC, Greek, Locri Epizephirii, Mannella district, Sanctuary of Persephone, terracotta - Cleveland Museum of Art

In Greek mythology, Hades, the god of the underworld, was the first-born son of the Titans Cronus and Rhea. He had three older sisters, Hestia, Demeter, and Hera, as well as a younger brother, Poseidon, all of whom had been swallowed whole by their father as soon as they were born. Zeus was the youngest child and through the machinations of their mother, Rhea, he was the only one that had escaped this fate. Upon reaching adulthood, Zeus managed to force his father to disgorge his siblings. After their release, the six younger gods, along with allies they managed to gather, challenged the elder gods for power in the Titanomachy, a divine war. The war lasted for ten years and ended with the victory of the younger gods. Following their victory, according to a single famous passage in the Iliad (Book XV, ln.187–93), Hades and his two brothers, Poseidon and Zeus, drew lots[20] for realms to rule. Zeus received the sky, Poseidon received the seas, and Hades received the underworld,[21] the unseen realm to which the souls of the dead go upon leaving the world as well as any and all things beneath the earth. Some myths suggest that Hades was dissatisfied with his turnout, but had no choice and moved to his new realm.[22]

Hades obtained his wife and queen, Persephone, through abduction at the behest of Zeus. This myth is the most important one Hades takes part in;[23] it also connected the Eleusinian Mysteries with the Olympian pantheon, particularly as represented in the Homeric Hymn to Demeter, which is the oldest story of the abduction, most likely dating back to the beginning of the 6th century BC.[10] Helios told the grieving Demeter that Hades was not unworthy as a consort for Persephone:

Aidoneus, the Ruler of Many, is no unfitting husband among the deathless gods for your child, being your own brother and born of the same stock: also, for honor, he has that third share which he received when division was made at the first, and is appointed lord of those among whom he dwells.

— Homeric Hymn to Demeter[24]
Hades, Hierapolis

God of underworld

Despite modern connotations of death as evil, Hades was actually more altruistically inclined in mythology. Hades was often portrayed as passive rather than evil; his role was often maintaining relative balance. That said, he was also depicted as cold and stern, and he held all of his subjects equally accountable to his laws.[25] Any other individual aspects of his personality are not given, as Greeks refrained from giving him much thought to avoid attracting his attention.[19]

Hades ruled the dead, assisted by others over whom he had complete authority. The House of Hades was described as full of "guests," though he rarely left the Underworld.[26] He cared little about what happened in the world above, as his primary attention was ensuring none of his subjects ever left.

Red figure volute krater with scene of the Underworld, follower of the Baltimore Painter, Hermitage

He strictly forbade his subjects to leave his domain and would become quite enraged when anyone tried to leave, or if someone tried to steal the souls from his realm. His wrath was equally terrible for anyone who tried to cheat death or otherwise crossed him, as Sisyphus and Pirithous found out to their sorrow. While usually indifferent to his subjects, Hades was very focused on the punishment of these two people; particularly Pirithous, as he entered the underworld in an attempt to steal Persephone for himself, and consequently was forced onto the "Chair of Forgetfulness".[19] Another myth is about the Greek god Asclepius who was originally a demigod, son of Apollo and Coronis, a Thessalian princess. During his lifetime, he became a famous and talented physician, who eventually was able to bring the dead back to life. Feeling cheated, Plouton persuaded Zeus to kill him with a thunderbolt. After his death, he was brought to Olympus where he became a god.[27] Hades was only depicted outside of the Underworld once in myth, and even that is believed to have been an instance where he had just left the gates of the Underworld, which was when Heracles shot him with an arrow as Hades was attempting to defend the city of Plyos.[3] After he was shot, however, he traveled to Olympus to heal. Besides Heracles, the only other living people who ventured to the Underworld were also heroes: Odysseus, Aeneas (accompanied by the Sibyl), Orpheus, who Hades showed uncharacteristic mercy towards at Persephone's persuasion, who was moved by Orpheus' music,[28] Theseus with Pirithous, and, in a late romance, Psyche. None of them were pleased with what they witnessed in the realm of the dead. In particular, the Greek war hero Achilles, whom Odysseus conjured with a blood libation, said:

O shining Odysseus, never try to console me for dying.
I would rather follow the plow as thrall to another
man, one with no land allotted to him and not much to live on,
than be a king over all the perished dead.

— Achilles' soul to Odysseus. Homer, Odyssey 11.488-491 (Lattimore translation)

Persephone and Hades: tondo of an Attic red-figured kylix, ca. 440–430 BC

The consort of Hades was Persephone, daughter of Zeus and Demeter.[29]

Oil painting of Hades abducting Persephone. 18th Century. Oil on wood with gilt background. Property of Missing Link Antiques.

Persephone did not submit to Hades willingly, but was abducted by him while picking flowers in the fields of Nysa (Her father, Zeus, had previously given Persephone to Hades, to be his wife, as is stated in the very first lines of the Homeric Hymn to Demeter). In protest of his act, Demeter cast a curse on the land and there was a great famine; though, one by one, the gods came to request she lift it, lest mankind perish and cause the gods to be deprived of their receiving gifts and sacrifices, Demeter asserted that the earth would remain barren until she saw her daughter again. Zeus then sends for his son, Hermes, and instructs him to go down to the Underworld in hopes that he may be able to convince Hades to allow Persephone to return to Earth, so that Demeter might see Persephone and cause the famine to stop. Hermes obeys and goes down to Hades' realm, wherein he finds Hades seated upon a couch, Persephone seated next to him. Hermes relays Zeus' message, and Hades complies, saying,

"Go now, Persephone, to your dark-robed mother, go, and feel kindly in your heart towards me: be not so exceedingly cast down; for I shall be no unfitting husband for you among the deathless gods, that am own brother to father Zeus. And while you are here, you shall rule all that lives and moves and shall have the greatest rights among the deathless gods: those who defraud you and do not appease your power with offerings, reverently performing rites and paying fit gifts, shall be punished for evermore."

— Homeric Hymn to Demeter[30]

Afterwards, Hades readies his chariot, but not before he secretly gives Persephone a pomegranate seed to eat; Hermes takes the reins, and he and Persephone make their way to the Earth above, coming to a halt in front of Demeter's temple at Eleusis, where the goddess has been waiting. Demeter and Persephone run towards each other and embrace one another, happy that they are reunited. Demeter, however, suspects that Persephone may have eaten food while down in the Underworld, and so she questions Persephone, saying:

"My child, tell me, surely you have not tasted any food while you were below? Speak out and hide nothing, but let us both know. For if you have not, you shall come back from loathly Hades and live with me and your father, the dark-clouded son of Cronos and be honored by all the deathless gods; but if you have tasted food, you must go back again beneath the secret places of the earth, there to dwell a third part of the seasons every year: yet for the two parts you shall be with me and the other deathless gods. But when the earth shall bloom with the fragrant flowers of spring in every kind, then from the realm of darkness and gloom thou shalt come up once more to be a wonder for gods and mortal men. And now tell me how he rapt you away to the realm of darkness and gloom, and by what trick did the strong Host of Many beguile you?"

— Homeric Hymn to Demeter[31]
Hades abducting Persephone, fresco in the small Macedonian royal tomb at Vergina, Macedonia, Greece, c. 340 BC

Persephone does admit that she ate the food of the dead, as she tells Demeter that Hades gave her a pomegranate seed and forced her to eat it. Persephone's eating the pomegranate seed binds her to Hades and the Underworld, much to the dismay of Demeter. Zeus, however, had previously proposed a compromise, to which all parties had agreed: of the year, Persephone would spend one third with her husband.[32]

It is during this time, when Persephone is down in the Underworld with her husband, that winter falls upon the earth, "an aspect of sadness and mourning."[33]

Theseus and Pirithous

Theseus and Pirithous pledged to kidnap and marry daughters of Zeus. Theseus chose Helen and together they kidnapped her and decided to hold onto her until she was old enough to marry. Pirithous chose Persephone. They left Helen with Theseus' mother, Aethra, and traveled to the Underworld. Hades knew of their plan to capture his wife, so he pretended to offer them hospitality and set a feast; as soon as the pair sat down, snakes coiled around their feet and held them there. Theseus was eventually rescued by Heracles but Pirithous remained trapped as punishment for daring to seek the wife of a god for his own.

Heracles' final labour was to capture Cerberus. First, Heracles went to Eleusis to be initiated into the Eleusinian Mysteries. He did this to absolve himself of guilt for killing the centaurs and to learn how to enter and exit the underworld alive. He found the entrance to the underworld at Taenarum. Athena and Hermes helped him through and back from Hades. Heracles asked Hades for permission to take Cerberus. Hades agreed as long as Heracles didn't harm Cerberus. When Heracles dragged the dog out of Hades, he passed through the cavern Acherusia.

The nymph Minthe, associated with the river Cocytus, loved by Hades, was turned into the mint plant, by a jealous Persephone.[34]

Cult and epithets

Hades, as the god of the dead, was a fearsome figure to those still living; in no hurry to meet him, they were reluctant to swear oaths in his name, and averted their faces when sacrificing to him. Since to many, simply to say the word "Hades" was frightening, euphemisms were pressed into use. Since precious minerals come from under the earth (i.e., the "underworld" ruled by Hades), he was considered to have control of these as well, and as such the Greeks referred to him as Πλούτων (Greek Plouton; Latin PLVTO, Pluto, "the rich one"). This title is derived from the word Πλοῦτος (Greek Ploutos, literally "wealth, riches"). Sophocles explained the notion of referring to Hades as Plouton with these words: "the gloomy Hades enriches himself with our sighs and our tears." In addition, he was called Clymenus ("notorious"), Polydegmon ("who receives many"), and perhaps Eubuleus ("good counsel" or "well-intentioned"),[35] all of them euphemisms for a name that was unsafe to pronounce, which evolved into epithets.

He spent most of the time in his dark realm. Formidable in battle, he proved his ferocity in the famous Titanomachy, the battle of the Olympians versus the Titans, which established the rule of Zeus.

Feared and loathed, Hades embodied the inexorable finality of death: "Why do we loathe Hades more than any god, if not because he is so adamantine and unyielding?" The rhetorical question is Agamemnon's.[36] Hades was not, however, an evil god, for although he was stern, cruel, and unpitying, he was still just. Hades ruled the Underworld and was therefore most often associated with death and feared by men, but he was not Death itself — it is Thanatos, son of Nyx and Erebus, who is the actual personification of death, although Euripides' play "Alkestis" states fairly clearly that Thanatos and Hades were one and the same deity, and gives an interesting description of Hades as being dark-cloaked and winged;[37] moreover, Hades was also referred to as Hesperos Theos ("god of death & darkness").[38]

When the Greeks propitiated Hades, they banged their hands on the ground to be sure he would hear them.[39] Black animals, such as sheep, were sacrificed to him. While some suggest the very vehemence of the rejection of human sacrifice expressed in myth might imply an unspoken memory of some distant past, there is no direct evidence of such a turn.[40] The blood from all chthonic sacrifices including those to propitiate Hades dripped into a pit or cleft in the ground. The person who offered the sacrifice had to avert his face.[41]

One ancient source says that he possessed the Cap of invisibility. His chariot, drawn by four black horses, made for a fearsome and impressive sight. These beasts were variously named as, according to Claudian: Orphnaeus, Aethon, Nycteus and Alastor while other authors listed also: Nonius, Ametheus, Abastor, Abetor and Metheus. His other ordinary attributes were the narcissus and cypress plants, the Key of Hades and Cerberus, the three-headed dog.[42] In certain portraits, snakes also appeared to be attributed to Hades[43] as he was occasionally portrayed to be either holding them or accompanied by them. This is believed to hold significance as in certain classical sources Hades ravished Kore in the guise of a snake, who went on to give birth to Zagreus-Dionysus.[44] While bearing the name 'Zeus', Zeus Olympios, the great king of the gods, noticeably differs from the Zeus Meilichios, a decidedly chthonian character, often portrayed as a snake,[45] and as seen beforehand, they cannot be different manifestations of the same god,[46] in fact whenever 'another Zeus' is mentioned, this always refers to Hades.[47] Zeus Meilichios and Zeus Eubouleus are often referred to as being alternate names for Hades.[48]

The philosopher Heraclitus, unifying opposites, declared that Hades and Dionysus, the very essence of indestructible life (zoë), are the same god.[49] Among other evidence, Karl Kerényi notes in his book[50] that the Homeric Hymn To Demeter,[51] votive marble images[52] and epithets[53] all link Hades to being Dionysus. He also notes that the grieving goddess Demeter refused to drink wine, as she states that it would be against themis for her to drink wine, which is the gift of Dionysus, after Persephone's abduction, because of this association; indicating that Hades may in fact have been a "cover name" for the underworld Dionysus.[54] He suggests that this dual identity may have been familiar to those who came into contact with the Mysteries.[55] Dionysus also shared several epithets with Hades such as Chthonios ("the subterranean"),[56][57] Eubouleus ("Good Counselor"), and Euclius ("glorious" or "renowned") .

Evidence for a cult connection is quite extensive, particularly in southern Italy, especially when considering the death symbolism included in Dionysian worship;[58][59] statues of Dionysus[60][61] found in the Ploutonion at Eleusis gives further evidence as the statue bears a striking resemblance to the statue of Eubouleus[62] also known as the youthful depiction of the Lord of the Underworld. The statue of Eubouleus is described as being radiant but disclosing a strange inner darkness.[50] Ancient portrayals show Dionysus holding in his hand a kantharos, a wine-jar with large handles, and occupying the place where one would expect to see Hades. Archaic artist Xenocles portrayed on one side of a vase, Zeus, Poseidon and Hades, each with his emblems of power; with Hades' head turned back to front and, on the other side, Dionysus striding forward to meet his bride Persephone, with a kantharos in his hand, against a background of grapes.[63]

Both Hades and Dionysus were associated with a divine tripartite deity with Zeus.[64] The Orphics in particular believed that Zeus and Hades were the same deity and portrayed them as such.[65][66] Zeus was portrayed as having an incarnation in the underworld identifying him as literally being Hades and leading to Zeus and Hades essentially being two representations and different facets of the same god and extended divine power.[67][68] This nature and aspect of Hades and Zeus displayed in the Orphic stories is the explanation for why both Hades and Zeus are considered to be the father of Melinoë and Zagreus.[69][70] The role of unifying Hades, Zeus and Dionysus as a single tripartite god was used to represent the birth, death and resurrection of a deity and to unify the 'shining' realm of Zeus and the dark realm of Hades that lay beneath the Earth.[64][71]

Among the other appellations under which Hades or Pluto is generally known, are the following:[72][73]

In Greek:

  • Adesius, his name in Latium. It is expressive of the grace.
  • Agelastus, from his melancholy countenance.
  • Agesilaus, expressive of his attracting all people to his empire.
  • Agetes or Hegetes, a name assigned to him by Pindar, as to one who conducts.
  • Aidoneos, this name is probably derived from Hades' having been sometimes confounded with a king of this name among the Molossi, whose daughter Persephone, Theseus and Pirithous attempted to carry off.
  • Axiocersus, or the shorn god, a name of Pluto in the mysteries of the Cabiri: he was there represented as without hair.
  • Iao, his name at Clares, a town of Ionia.
  • Moiragetes, his name as guide of the Fates.
  • Ophieus, his name as the blind god among the Messenians: it was derived from their dedicating certain Augurs to him, whom they deprived of sight at the moment of their birth.

In Latin or Etruscan

  • Altor, from alo, to nourish.
  • Februus, from Februa, signifying the sacrifices and purifications adopted in funeral rites.
  • Feralis Deus, the dismal or cruel god.
  • Lactum, his name among the Sarmatians.
  • Larthy Tytiral, sovereign of Tartarus, his name in Etruria.
  • Mantus or Manus, the diminutive of Summanus, an Etruscan epithet.
  • Niger Deus, black god, his epithet as god of the Infernal Regions.
  • Opertus, the concealed.
  • Postulio, a name assigned to him by Varro, under which he was worshipped on the shores of the lake Curtius, from the circumstance of the earth's having opened at that spot, and of the Aruspices having presumed that the King of Death thus asked for (postula, I ask,) sacrifices.
  • Profundus Jupiter, deep or lower Jove, from his being sovereign of the deep, or infernal regions.
  • Quietalis, from quies, rest.
  • Rusor, because all things return eventually to the earth.
  • Salutaris Divus, a name assigned to him when he restored the dead to life. Whenever the gods wished to re-animate a body, Pluto let fail some drops of nectar from his urn upon the favoured person: this may account for bis being sometimes represented with an inverted vase.
  • Saturnius, from his father Saturn.
  • Soranus, his name among the Sabines, in the temple dedicated to him on Mount Soracte.
  • Stygius, from the river Styx.
  • Summanus, from summus manium, prince of the dead.
  • Tellumo, a name derived from those treasures which Pluto possesses in the recesses of the earth. Tellumo denotes (according to Varro) the creative power of the earth, in opposition to Tellus the productive.
  • Uragus, expressive of bis power over fire.
  • Urgus, from urgeo, to impel.

In Egypt:

  • Amenthes, a name of Pluto among the Egyptians. Plutarch informs us, that the word Amenthes has a reference to the doctrines of the metempsychosis, and signifies the place which gives and receives; on the belief that some vast gulf was assigned as a receptacle to the souls, which were about to animate new bodies.
    Getty Villa - Collection (5305218066) by Dave & Margie Hill, originally found on Flickr

Artistic representations

Hades was depicted so infrequently in artwork, as well as mythology, because the Greeks were so afraid of him.[19] His artistic representations, which are generally found in Archaic pottery, are not even concretely thought of as the deity; however at this point in time it is heavily believed that the figures illustrated are indeed Hades.[10] He was later presented in the classical arts in the depictions of the Rape of Persephone.[74] Within these illustrations, Hades was often young, yet he was also shown as varying ages in other works.[10] Due to this lack of depictions, there weren't very strict guidelines when representing the deity.[10] On pottery, he has a dark beard and is presented as a stately figure on an "ebony throne."[22] His attributes in art include a scepter, cornucopia, rooster,[75] and a key, which both represented his control over the underworld and acted as a reminder that the gates of the Underworld were always locked so that souls could not leave.[76] Even if the doors were open, Cerberus, the three-headed guard dog of the Underworld, ensured that while all souls were allowed to enter into The Underworld freely, none could ever escape.[77] The dog is often portrayed next to the god as a means of easy identification, since no other deity relates to it so directly. Sometimes, artists painted Hades as looking away from the other gods, as he was disliked by them as well as humans.[10]

As Plouton, he was regarded in a more positive light. He holds a cornucopia, representing the gifts he bestows upon people as well as fertility, which he becomes connected to.[10]

Realm of Hades

In older Greek myths, the realm of Hades is the misty and gloomy[78] abode of the dead (also called Erebus[78]) where all mortals go when they die. Very few mortals could leave Hades once they entered. The exceptions, Heracles and Theseus, are heroic.[79] Even Odysseus in his Nekyia (Odyssey, xi) calls up the spirits of the departed, rather than descend to them. Later Greek philosophy introduced the idea that all mortals are judged after death and are either rewarded or cursed.[citation needed]

There were several sections of the realm of Hades, including Elysium, the Asphodel Meadows, and Tartarus. The mythographer Apollodorus, describes Tartarus as "a gloomy place in Hades as far distant from earth as earth is distant from the sky."[80] Greek mythographers were not perfectly consistent about the geography of the afterlife. A contrasting myth of the afterlife concerns the Garden of the Hesperides, often identified with the Isles of the Blessed, where the blessed heroes may dwell.

Aeneas's journey to Hades through the entrance at Cumae mapped by Andrea de Jorio, 1825

In Roman mythology, the entrance to the Underworld located at Avernus, a crater near Cumae, was the route Aeneas used to descend to the realm of the dead.[81] By synecdoche, "Avernus" could be substituted for the underworld as a whole. The di inferi were a collective of underworld divinities.

For Hellenes, the deceased entered the underworld by crossing the Styx, ferried across by Charon kair'-on), who charged an obolus, a small coin for passage placed in the mouth of the deceased by pious relatives. Paupers and the friendless gathered for a hundred years on the near shore according to Book VI of Vergil's Aeneid. Greeks offered propitiatory libations to prevent the deceased from returning to the upper world to "haunt" those who had not given them a proper burial. The far side of the river was guarded by Cerberus, the three-headed dog defeated by Heracles (Roman Hercules). Passing beyond Cerberus, the shades of the departed entered the land of the dead to be judged.

The five rivers of the realm of Hades, and their symbolic meanings, are Acheron (the river of sorrow, or woe), Cocytus (lamentation), Phlegethon (fire), Lethe (oblivion), and Styx (hate), the river upon which even the gods swore and in which Achilles was dipped to render him invincible. The Styx forms the boundary between the upper and lower worlds. See also Eridanos.

The first region of Hades comprises the Fields of Asphodel, described in Odyssey xi, where the shades of heroes wander despondently among lesser spirits, who twitter around them like bats. Only libations of blood offered to them in the world of the living can reawaken in them for a time the sensations of humanity.

Beyond lay Erebus, which could be taken for a euphonym of Hades, whose own name was dread. There were two pools, that of Lethe, where the common souls flocked to erase all memory, and the pool of Mnemosyne ("memory"), where the initiates of the Mysteries drank instead. In the forecourt of the palace of Hades and Persephone sit the three judges of the Underworld: Minos, Rhadamanthus, and Aeacus. There at the trivium sacred to Hecate, where three roads meet, souls are judged, returned to the Fields of Asphodel if they are neither virtuous nor evil, sent by the road to Tartarus if they are impious or evil, or sent to Elysium (Islands of the Blessed) with the "blameless" heroes.

In the Sibylline oracles, a curious hodgepodge of Greco-Roman and Judaeo-Christian elements, Hades again appears as the abode of the dead, and by way of folk etymology, it even derives Hades from the name Adam (the first man), saying it is because he was the first to enter there.[82] Owing to its appearance in the New Testament of the Bible, Hades also has a distinct meaning in Christianity.

Hades' family tree [83]
Uranus' genitalsCronusRhea
    a [84]
     b [85]
Athena [86]
    a [87]     b [88]

In popular culture

See also

  1. ^ Cartwright, Mark, "Hades", Ancient History Encyclopedia, retrieved 29 June 2015.
  2. ^ Reckoning by this reverse order is preferred by Poseidon in his speech at Homer, Iliad 15.187.
  3. ^ a b Tripp, p. 256.
  4. ^ According to Dixon-Kennedy, p. 143 (following Kerényi 1951, p. 230) says "...his name means 'the unseen', a direct contrast to his brother Zeus, who was originally seen to represent the brightness of day". Ivanov, p. 284, citing Beekes 1998, pp. 17–19, notes that derivation of Hades from a proposed *som wid- is semantically untenable; see also Beekes 2009, p. 34.
  5. ^ West, M. L., Indo-European Poetry and Myth, OUP, 2007, p. 394.
  6. ^ Bailly, s.v. Ἅιδης.
  7. ^ Bailly, s.v. *Ἄϊς.
  8. ^ See Ancient Greek phonology and modern Greek.
  9. ^ Bailly, s.v. Πλούτων.
  10. ^ a b c d e f g "Gale Virtual Reference". Retrieved 2015-11-18.
  11. ^ Aeschylus, Prometheus Bound, 806, note. Translated by Smyth, Herbert Weir (1922) in Loeb Classical Library, Volume 145.
  12. ^ Schmitz, Leonhard (1867). "Agesander (1)". In Smith, William (ed.). Dictionary of Greek and Roman Biography and Mythology. 1. Boston: Little, Brown and Company. p. 68.
  13. ^ Liddell, Henry; Scott, Robert (1996). A Greek-English Lexicon. Oxford: Oxford University Press. pp. s.v. ISBN 0-19-864226-1.
  14. ^ Callimachus, Hymn. in Pallad. 130, with Friedrich Spanheim's note
  15. ^ Hesychius of Alexandria s.v.
  16. ^ Aeschyl. ap. Athen. iii. p. 99
  17. ^ Nicander, ap. Athen. xv. p. 684
  18. ^ "Ζεύς" in: An Intermediate Greek-English Lexicon by Henry George Liddell, Robert Scott.
  19. ^ a b c d Tripp, p. 257.
  20. ^ Walter Burkert, in The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age, 1992, (pp 90ff) compares this single reference with the Mesopotamian Atra-Hasis: "the basic structure of both texts is astonishingly similar." The drawing of lots is not the usual account; Hesiod (Theogony, 883) declares that Zeus overthrew his father and was acclaimed king by the other gods. "There is hardly another passage in Homer which comes so close to being a translation of an Akkadian epic," Burkert concludes (p. 91).
  21. ^ Poseidon speaks: "For when we threw the lots I received the grey sea as my abode, Hades drew the murky darkness, Zeus, however, drew the wide sky of brightness and clouds; the earth is common to all, and spacious Olympus." Iliad 15.187
  22. ^ a b "Hades the Greek God of the Underworld, Hades the unseen". Retrieved 2015-11-18.
  23. ^ Grant and Hazel, p. 236.
  24. ^ "Hymn 2 to Demeter, line 40".
  25. ^ Grant and Hazel, p. 235.
  26. ^ Gayley, p. 47.
  27. ^ Gayley, p. 104.
  28. ^ Gayley, pp. 165–166.
  29. ^ Guirand, p. 190.
  30. ^ "Hymn 2 to Demeter, line 347".
  31. ^ "Hymn 2 to Demeter, line 398".
  32. ^ Guirand, p. 175.
  33. ^ Guirand, p. 176.
  34. ^ Strabo, 8.3.14; Ovid, Metamorphoses 10.728–730.
  35. ^ The name Eubouleos is more often seen as an epithet for Dionysus or Zeus.
  36. ^ Iliad, ix
  37. ^ Parker, L. P. E. (2007). Euripides Alcestis: With Introduction and Commentary. Oxford: Oxford University Press. p. 109. ISBN 9780191569012.
  38. ^ Brown, Robert (1844). "The Religion of Zoroaster Considered In Connection With Archaic Monotheism". Archived from the original on 2007. Retrieved 3 September 2017.
  39. ^ "Hades never knows what is happening in the world above, or in Olympus, except for fragmentary information which comes to him when mortals strike their hands upon the earth and invoke him with oaths and curses" (Robert Graves, The Greek Myths 1960: §31.e).
  40. ^ Dennis D. Hughes, Human Sacrifice in Ancient Greece (London: Routledge, 2013), 49-70. ISBN 9781134966394
  41. ^ Kerényi 1951, p. 231.
  42. ^ See, Sally (2014). The Greek Myths. S&T. p. 21. Retrieved 18 January 2017.
  43. ^ "Snake Symbolism". The Psychology of Dreams. 1998. Retrieved 5 September 2017.
  44. ^ Bell, Malcolm (1982). Morgantina Studies, Volume I: The Terracottas. Princeton University Press. pp. 88, 89, 90, 106, 168, 254. ISBN 9781400853243.
  45. ^ Ogden, Daniel (2008). A Companion to Greek Religion. John Wiley & Sons. ISBN 978-0470997345.
  46. ^ Versnel, Henk (2011). Coping With the Gods: Wayward Readings in Greek Theology. Brill. doi:10.1163/ej.9789004204904.i-594. ISBN 978-90-04-20490-4.
  47. ^ Schlesier, Renate (2012). A Different God?: Dionysos and Ancient Polytheism. Berlin, Germany.: Freie University. pp. 27, 28. ISBN 9783110222357.
  48. ^ Hornblower, Spawforth, Eidinow, Simon, Antony, Esther (2014). The Oxford Companion to Classical Civilization. Oxford: OUP Oxford. p. 354. ISBN 9780191016752.CS1 maint: multiple names: authors list (link)
  49. ^ Heraclitus, encountering the festival of the Phallophoria, in which phalli were paraded about, remarked in a surviving fragment: "If they did not order the procession in honor of the god and address the phallus song to him, this would be the most shameless behavior. But Hades is the same as Dionysos, for whom they rave and act like bacchantes", Kerényi 1976, pp. 239–240.
  50. ^ a b Kerényi, Karl (1991). Eleusis: Archetypal Image of Mother and Daughter. Princeton University Press. ISBN 9780691019154.
  51. ^ Summary of Karl Kerenyi: "The Hymn tells us that Persephone was abducted in Nysion pedion, or the Nysian Plain, a plain that was named after the Dionysian mountain of Nysa. Nysa was regarded as the birthplace and first home of Dionysus. The divine marriage of Plouton and Persephone was celebrated on ‘the meadow’. The dangerous region that Kore let herself be lured to in search of flowers was likely not originally connected to Plouton but to Dionysus, as Dionysus himself had the strange surname of ‘the gaping one’, though despite this the notion that the wine god in his quality as the Lord of the Underworld does not appear on the surface of the hymn. People would not be able to detect the hidden meaning it if it wasn’t for archaic vase portrayals." Eleusis: Archetypal Image of Mother and Daughter [P. 34, 35,]. "The Hymn to Demeter later mentions that Queen Metaneira of Eleusis later offers the disguised Demeter a beaker of sweet wine, something that Demeter refuses on the grounds that it would be against themis, the very nature of order and justice, for her to drink red wine and she instead invents a new beverage called kykeon to drink instead. The fact that Demeter refuses to drink wine on the grounds that it would be against themis indicates that she is well aware of who Persephone’s abductor is, that it is the Subterranean cover name of Dionysus. The critic of the mysteries, the severe philosopher Herakleitos once declared “Hades is the same as Dionysos.” The subterranean wine god was the ravisher, so how could Demeter accept something that was his gift to mankind" [P. 40]
  52. ^ Summary of Karl Kerenyi: "The book later refers to Herakles initiation into the Eleusinian Mysteries so that he may enter the Underworld. In the iconography after his initiation Herakles in shown wearing a fringed white garment with a Dionysian deerskin thrown over it. Kore is shown with her mother Demeter and a snake twined around the Mystery basket, foreshadowing the secret, as making friends with snakes was Dionysian [P. 58]. The god of the Anthesteria was Dionysus, who celebrated his marriage in Athens amid flowers, the opening of wine jars, and the rising up of the souls of the dead [P. 149]. There are two reliefs in a marble votive relief of the fourth century BCE. One depicts Kore crowning her mother Demeter, the deities at the second altar are Persephone and her husband Dionysus as the recumbent god has the features of the bearded Dionysus rather than of Plouton. In his right hand, he raises not a cornucopia, the symbol of wealth, but a wine vessel and in his left, he bears the goblet for the wine. Over their heads an inscription reads “To the God and Goddess” [P. 151, 152]. The fragments of a gilded jar cover of the Kerch type show Dionysus, Demeter, little Ploutos, Kore, and a curly-haired boy clad in a long garment, one of the first son’s of the Eleusinian king who was the first to be initiated. On another vase, Dionysus sits on his omphalos with his thryrsos in his left hand, sitting opposite Demeter, looking at each other severely. Kore is shown moving from Demeter towards Dionysus, as if trying to reconcile them [P. 162]. Eleusis: Archetypal Image of Mother and Daughter
  53. ^ Summary of Karl Kerenyi: Kore and Thea are two different duplications of Persephone; Plouton and Theos are duplications of the subterranean Dionysus. The duplication of the mystery god as subterranean father and subterranean son, as Father Zagreus and the child Zagreus, husband and son of Persephone, has more to do with the mysteries of Dionysus than with the Eleusinian Mysteries. But a duplication of the chthonian, mystical Dionysus is provided even by his youthful aspect, which became distinguished and classical as the son of Semele from the son of Persephone. Semele, though not of Eleusinian origin, is also a double of Persephone [P. 155]. Eleusis: Archetypal Image of Mother and Daughter
  54. ^ Kerényi 1967, p. 40.
  55. ^ Kerényi 1976, p. 240.
  56. ^ Kerényi 1976, pp. 83, 199.
  57. ^ Orphic Hymns to the Eumenides, 69
  58. ^ Loyd, Alan B (2009). What is a God?: Studies in the Nature of Greek Divinity. The Classical Press of Wales. ISBN 978-1905125357.
  59. ^ Alan B Loyd: "“The identification of Hades and Dionysus does not seem to be a particular doctrine of Herakleitos, nor does it commit him to monotheism. The evidence for a cult connection between the two is quite extensive, particularly in Southern Italy, and the Dionysiac mysteries are associated with death rituals.”
  60. ^
  61. ^
  62. ^
  63. ^ "London B 425 (Vase)".
  64. ^ a b Taylor-Perry, Rosemarie (2003). The God who Comes: Dionysian Mysteries Revisited. Barnes & Noble. pp. 4, 22, 91, 92, 94, 168. ISBN 9780875862309.
  65. ^ Wypustek, Andrzej (2012). Images of Eternal Beauty in Funerary Verse Inscriptions of the Hellenistic Period. BRILL. ISBN 978-9004233188.
  66. ^ Andrzej Wypustek (Ph.D) "Votive inscriptions frequently mentioned Pluto but very rarely Hades. Particularly at Eleusis, the Pluto cult was for a deity who, like Persephone and Demeter, was favourably disposed to humans. He was frequently portrayed as a majestic elder with a sceptre, ranch, cornucopia, pomegranate, or drinking vessel in his hand; sometimes he was accompanied by an eagle. His iconography resembled that of Zeus, and especially that of some chthonic personification of the ruler of the gods, above all Zeus Meilichios. We can now go a step further. The nearest equivalent to the contrast between Hades and Pluto as presented in the Theophile epigram can be found in the Orphic Hymns, which are assumed to have originated from the Τελεται of the Dionysiac mystic circles in Asia Minor of the 1st – 3rd centuries. Hymn 41 worships Antaia, i.e. Demeter, the goddess who had searched for her daughter in Hades and discovered her in ‘the sacred bed of the sacred chthonic Zeus’. This formulation in itself is not surprising because the name Zeus (as a synonym for a deity and ruler) was used in reference to Hades-Pluto as the ruler of the underworld. In an interesting, though, sadly, only partly preserved inscription from Appia-Murathanlar in the Tembris Valley (in 3rd century AD Phrygia) the deceased appeals to “Zeus, god of the dead [φθιηένων*], Pluto” to protect his grave. The term “Chthonic Zeus” could, however, mean something more than a mere euphemism for the name Hades. The idea of defining Zeus as χθόνιος, κατα (χθόνιος) ἄλλος or simply Hades had been present in ancient Greek literature from Homer to Nonnos. This was a sort of extension, aspect or ‘shadow’ of the universal power of Zeus in the kingdom of the dead, where he was the judge of the dead and the also the consort of Persephone-Kore.Moreover, he was the provider of riches, Πλουτοδότης; a personification which was abbreviated to Πλούτων. Among other things, he controlled the crops and it was to him (as well as to Demeter) that the farmers turned for the promise of a good harvest. These are hardly well known traditions today. Some scholars maintain that their obscurity is on account of the secret role they played in the mysteries. … Therefore the Orphics worshipped Pluto as the saviour and judge of the deceased, as Zeus χθόνιος. They most likely assumed that Zeus had another embodiment of sorts in the underworld, in Hades. The effect of this assumption was the myth, known to us in several versions, of how Zeus had lain with Persephone (even though she was his daughter). The so-called great Orphic tablet of Thurii refers to the abduction of Persephone by Zeus, who then fathers her son, Dionysus. Their child was revered by the Orphics as Dionysus Zagreus, Dionysus Iacchus, which shows how much importance they attached to the love affair of that particular couple." (Images of Eternal Beauty in Funerary Verse Inscriptions of the Hellenistic Period)
  67. ^ Gantz, Timothy (1996). Early Greek Myth. Johns Hopkins University Press. ISBN 978-0-8018-5360-9.
  68. ^ Timothy Gantz "Thus it appears that at times Zeus and Hades represented simply different facets of a single extended divine power.” (Early Greek Myth)
  69. ^ Rigoglioso, Marguerite (2010). Virgin Mother Goddesses of Antiquity. Palgrave Macmillan. ISBN 978-0-230-11312-1.
  70. ^ Marguerite Rigoglioso "Given that Zeus was also sometimes portrayed as having an incarnation in the underworld that was closely identified with Hades, we can read here that Zeus and Hades were essentially two representations of the same god. ... The idea of Hades equals Dionysus, and that this dual god impregnated Persephone in the Eleusinian tradition, therefore, is in perfect accord with the story that Zeus impregnated her with Dionysus in Orphic myth, given that Hades equals Zeus, as well. Moreover, what we see from this esoteric complex is that, in seeding Persephone, Zeus/Hades/Dionysus created what Kerenyi perceptively calls “a second, a little Dionysus,” a “subterranean Zeus." (Virgin Mother Goddesses of Antiquity)
  71. ^ Rosemarie Taylor-Perry: "“Interestingly it is often mentioned that Zeus, Hades and Dionysus were all attributed to being the exact same god… Being a tripartite deity Hades is also Zeus, doubling as being the Sky God or Zeus, Hades abducts his 'daughter' and paramour Persephone. The taking of Kore by Hades is the act which allows the conception and birth of a second integrating force: Iacchos (Zagreus-Dionysus), also known as Liknites, the helpless infant form of that Deity who is the unifier of the dark underworld (chthonic) realm of Hades and the Olympian ("Shining") one of Zeus.”
  72. ^ Murray, John (1833). A Classical Manual, being a Mythological, Historical and Geographical Commentary on Pope's Homer, and Dryden's Aeneid of Virgil with a Copious Index. Albemarle Street, London. pp. 5–6.
  73. ^ This article incorporates text from this source, which is in the public domain.'
  74. ^ The Rape of Persephone Museo Archeologico Nazionale di Napoli, Naples, Italy
  75. ^ Hansen and Hansen, p. 183.
  76. ^ Tripp, p. 257; Grant and Hazel, p. 235
  77. ^ Tripp, p. 258.
  78. ^ a b Homeric Hymn to Demeter
  79. ^ Downing, Christine (June 2006). Gleanings: Essays 1982-2006. iUniverse. ISBN 978-0-595-40036-2.
  80. ^ Apollodorus, 1.1.2.
  81. ^ Aeneid, book 6.
  82. ^ Sibylline Oracles I, 101–3
  83. ^ This chart is based upon Hesiod's Theogony, unless otherwise noted.
  84. ^ According to Homer, Iliad 1.570–579, 14.338, Odyssey 8.312, Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74.
  85. ^ According to Hesiod, Theogony 927–929, Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74.
  86. ^ According to Hesiod, Theogony 886–890, of Zeus' children by his seven wives, Athena was the first to be conceived, but the last to be born; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his head", see Gantz, pp. 51–52, 83–84.
  87. ^ According to Hesiod, Theogony 183–200, Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100.
  88. ^ According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374, 20.105; Odyssey 8.308, 320) and Dione (Iliad 5.370–71), see Gantz, pp. 99–100.

External links

Maps of the Underworld (Greek mythology)
The God Hades


Content-Type: application/http; msgtype=response

WARC-Identified-Payload-Type: text/html

WARC-Type: response

text:
God finds refuge in us

December 28, 2020 – Feast of the Holy Innocents

Click here for the readings (https://bible.usccb.org/bible/readings/122820.cfm)

God looking for a refuge? Can you imagine that? Yes. This happened. Joseph had to bring Mary and the baby Jesus out of danger and find refuge, to find a safe haven for them. The cruelty and the violence around threatened the life of the baby Jesus. Such violence came from those who were in power and those who were rich.

Herod was very threatened of the presence of the new-born King. He was in fact became very insecure that someone will take the throne, the power and his wealth from him. This revealed how King Herod was hungry for power that he became restless. Yet, this is not the first time Herod was like this. History tells us that Herod even murdered his own children so that no one will take what he enjoyed in his life. This insecurity in him had consumed him that he wanted to eliminate those whom he thought were threats to him.

Herod must have thought that he himself was a “god.” For this reason, he felt so entitled that he was most willing to murder innocent people to get what he wanted. In his desire to have power, he ordered the murder of innocent baby boys in his attempt to kill the Baby Jesus. Hundreds of children were murdered right in front of their mothers and fathers and their families. It was merciless. It was evil.

On this feast of the Holy Innocents, it reminds us that this kind of killings did not just stop there. This continued until today. Evil still persists until today. People were murdered in broad-daylight. Killed in front of people. Desecrated. This is evil. Evil persists when we allow it, when we allow our hearts to remain indifferent and violent.

image from thedailybeast.com

That is why, God has to find refuge. Yet, God runs towards us too, to find refuge in us. Egypt was a common place for Jewish refugees and people who seek safety. Egypt had become an important place in the life of Jesus as it had become a safe place for him. This tells us that even God became a refugee because of the people who rejected him.

Today, there are two invitation for us. First, let us be aware of our tendency to be violent, to be corrupt and to be insecure. Let not those darkness in us consume our hearts. They only bring us to death and misery. As the first Letter of John tells, let us come to the light. Let us come to God because he is our light and in him there is no darkness at all but peace and freedom. Thus, seek forgiveness and seek for reconciliation. This will allow us to live in freedom, to live in peace and to live in joy.

Second, Egypt was a safe haven for the Baby Jesus, for Joseph and Mary, allow ourselves to become the “Egypt for others.” Let our kindness and generosity, our gentleness and hospitality give comfort to those who are troubled today. Let people find care and attention, love and understanding in us, in our families and in our communities. Allow ourselves too, our families and communities to become a safe place for the weak and the vulnerable. Protect and nurture life. Defend life and stand against those who want to kill life. Though this will not be easy but demanding, make this as our expression of gratitude to the Lord who gave all to us.

In these ways, we may able to truly celebrate this Season of Christmas with joy and peace. Hinaut pa.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

warcinfo:
isPartOf: CC-MAIN-2021-43
publisher: Common Crawl
description: Wide crawl of the web for October 2021
operator: Common Crawl Admin (info@commoncrawl.org)
hostname: ip-10-67-67-180
software: Apache Nutch 1.18 (modified, https://github.com/commoncrawl/nutch/)
robots: checked via crawler-commons 1.2-SNAPSHOT (https://github.com/crawler-commons/crawler-commons)
format: WARC File Format 1.1
conformsTo: https://iipc.github.io/warc-specifications/specifications/warc-format/warc-1.1/


text:
June 17, 2021 – Thursday of the 11th Week in Ordinary Time

Click here for the readings (https://bible.usccb.org/bible/readings/061721.cfm)

Why the need to ask when the Father knows what we need?

There is a need for us to identify and recognize what we truly need. To be able to see our own realities will bring us closer into humility. This helps us to also own our imperfections and failures, our issues and problems. Then, once we have become aware of our needs and true concerns, we are also able to name the grace that we need.

This has been presented to us in both readings from the letter of Paul and the Gospel. Let us see them a bit.

In the letter of Paul, we find him as if scolding the Corinthians because of their situation. Many have become confused because of the acceptance of the Corinthians of other preachers. They seemed to preach the Gospel of Christ but they only brought the people far away from the true Gospel. The “super-apostles” whom Paul called made preaching a profitable career. What they were after was not the Gospel but personal gain. Though he may have sounded angry in his letter, but his love for this Church was greater. He exhorted them to listen well and seek the will of God for them.

Paul was making them aware of their situation and making them see the problem. Only in recognizing the problem that we will be able to respond accordingly. Thus, it is only when we also become aware of our true needs that we will be able to ask the grace from the Lord.

The Gospel today leads us into this kind of response. Jesus taught his disciples on how to truly ask the Father and pray sincerely. Jesus also warned the disciples not to babble but of empty words meant to only impress people.

This means that our prayers and other forms of devotions are not meant also to impress others or to flatter or manipulate the Lord because of our long, wordy and unintelligible prayers. What the Lord wants from us is our sincere and humble hearts.

The Lord’s Prayer brings us into sincerity and humility because it acknowledges first God, our Father whose “divine will” takes priority than our own. Thus, we seek and recognize the will of God for us and not our wants. This brings us to be more aware of our needs of the present moment, of today, and not to be burdened by our past or to be anxious of tomorrow.

Indeed, the Jesus invites us and teaches us on how to seek God’s desires for us because God knows what is best for us by praying the way he prays. May this simple but powerful prayer of our Lord gives us more confidence in the presence of God dwelling among us whose only desire is the best for us. Hinaut pa.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


text:
Monthly Archives: February 2014

Marcos & Lotta’s Fiesta Engagement Party

What do you get when you mix margaritas, champagne, a photo booth, and an engagement ring?  A super fun engagement party full of friends and family!  Last weekend I got to photograph Marcos and Lotta’s engagement party.  It was full of details, laughs, salsa galore, and mug shots.  We had a great time telling the story of their day and can’t wait for all of you to see the party in all it’s glory!  Check it out below!

Event Design-MINT DESIGN Cookies- Imperial Sweets Catering- Agave Grill & Cantina Coasters- DinglewoodDesign Signage- Matinae Designs

Paige’s Hart Park Senior Photo Session

During the holiday season, I had the pleasure of photographing my friend Paige’s senior portrait session at Hart Park.  Though it was a bit cold, we had a great time walking around, expolring places to photograph, and talking.  She was up for my suggestions, which helps to give a fun and unique session, and really lets your personality shine in your photos.  Senior portraits are a great way to express yourself and document a special time in your life.  If you are graduating from high school or college soon, start thinking about the session you want to have.  Now is the time to start planning and booking.

Please enjoy Paige’s photos.

Ps.  Paige, I wish I had your hair!!!!  So jealous of how long and curly it is!

Privacy Settings
We use cookies to enhance your experience while using our website. If you are using our Services via a browser you can restrict, block or remove cookies through your web browser settings. We also use content and scripts from third parties that may use tracking technologies. You can selectively provide your consent below to allow such third party embeds. For complete information about the cookies we use, data we collect and how we process them, please check our Privacy Policy
Consent to display content from Youtube
Consent to display content from Vimeo
Google Maps
Consent to display content from Google


text:
Advancing the Science

Mayo Clinic Medical Science Blog – an eclectic collection of research- and research education-related stories: feature stories, mini news bites, learning opportunities, profiles and more from Mayo Clinic.

September 17, 2020

Could regenerative medicine hold a key to understanding Alzheimer’s disease?

By Susan Buckles
This image has an empty alt attribute; its file name is Florida-Neuro-Lab_Bu-Stem-Cells.jpg

September is World Alzheimer’s Month, a time to raise awareness of research to unlock scientific mysteries around a disease that robs people of their memory, independence and ultimately their ability to think and reason. Focused on disease causes and cures, the Center for Regenerative Medicine is driving innovation as a collaborative partner in Mayo Clinic’s robust research to increase understanding and to slow or stop the progression of a neurological disorder for which there are no approved treatments to alter the course of disease.

Alzheimer’s disease affects 1 of every 10 people over the age of 65, or more than 5 million Americans, according to the Alzheimer’s Association. That number is expected to grow exponentially in coming years amid a rapidly increasing older adult population. Working collaboratively with Mayo Clinic’s Alzheimer ’s Disease Research Center, Center for Regenerative Medicine researchers are using the latest cellular technology along with regenerative approaches to better understand disease progression and possible regenerative treatments.

A regenerative approach to Alzheimer’s disease

Genetic, lifestyle and environmental factors are believed to play a role in Alzheimer’s disease. However, the biggest risk factor is advanced age. Neurological and memory decline — the hallmark of Alzheimer’s disease — is related mainly to two different types of proteins. The accumulation of amyloid-beta plaque interferes with neurons, resulting in a decline of brain cognition. Abnormal amounts of the protein tau causes tangles that become toxic and eventually kill the neurons in the brain. It’s a complex disease, however, and at the time of autopsy, many different abnormal proteins may be found in the brain.

Preclinical neuroscience research within the Center for Regenerative Medicine in Florida has focused on genetic risk factors linked to the apolipoprotein E (APOE) gene. The APOE gene has different versions called variants that impact the risk of Alzheimer’s disease. Laboratory studies that model the risk variant, APOE ε4, in mice discovered an increase degenerative effect on the brain, compared to the lower risk variant APOE ε3.

This image has an empty alt attribute; its file name is Bu-mss_0001514374.jpg
Guojun Bu, Ph.D.

“We found if we change this APOE genotype in the peripheral blood, it can affect brain cognition and amyloid-beta pathology. The ε4 genotype would impair brain cognition, but a switch to ε3 made the brain function better,” says Guojun Bu, Ph.D., chair of Neuroscience in Florida and associate director of Center for Regenerative Medicine in Florida.

This discovery at Mayo Clinic in Florida has laid the foundation for phase I safety studies in humans. Researchers in Florida want to apply their genetic findings to the study of potential healing qualities of blood plasma. In particular, they want to answer the question of whether plasma from young donors without Alzheimer’s genetic risk factors would have regenerative effects on individuals with the APOE ε4 risk variant who are in the early stages of Alzheimer’s. Young donors would be people 30 years old or younger.

“We know from outside research that young plasma in general has a rejuvenating, regenerating ability  in age-related conditions and aging in general,” says Dr. Bu. “Testing whether an injection or even a complete exchange of young plasma might have therapeutic effects in early stage Alzheimer’s patients with the APOE ε4 gene variant is very intriguing.”

Currently, little is known about restorative healing in the aging brain. Traditionally, the brain has not shown to be prone to regeneration as it ages, according to Melissa Murray, Ph.D., a neurosciences researcher at Mayo Clinic in Florida.

This image has an empty alt attribute; its file name is Murray-mss_0001733856.jpg
Melissa Murray, Ph.D.

“Our knowledge gained from neurodevelopmental studies suggests that specific signals are released when our brains are more plastic and capable of growth. Some focus has been paid to identifying if those signals could be turned on to facilitate regeneration,” says Dr. Murray. “There is still so much unknown, but neuronal regeneration should not be ruled out in this modern era of technological advances in stem cell therapy or with the potential for plasma donors.”

Creating mini brains to study Alzheimer’s disease

One of the hurdles to overcome in Alzheimer’s disease research is the absence of a model in which amyloid-beta plaques and tau tangles can be studied together. Animal models, which have been studied for years, don’t always reflect disease progression within the human brain.

“The mouse brain is quite different from the human brain anatomically and at the molecular level. Animal findings don’t always translate to humans,” says Dr. Bu.

The brain bank in Florida, which provides more than 5,000 post-mortem specimens, including 3,000 from Alzheimer’s patients, has been a key resource in advancing research into the cause and progression of neurodegeneration. The brain bank helps with defining how disease-associated pathologies correlate with gene expression, biomarkers and clinical information.

Now, researchers are taking their research a step further by growing human mini brains in a laboratory dish. Using induced pluripotent stem cells (iPSC) reprogrammed from skin fibroblasts or peripheral mononuclear cells, researchers are able to grow 3- to 4-millimeter living organoids resembling the structure of human brains including layers of neurons and ventricles. IPSCs are stem cells that are reprogrammed in labs but are similar to embryonic stem cells. They are now routinely generated in the Center for Regenerative Medicine infrastructural facilities such as Regenerative Medicine Biotrust and Neuroregeneration Lab. An embryonic cell can be redirected to become a brain cell for the purposes of creating a disease-in-a-dish for research.

“These living mini brains come from cells of individuals with Alzheimer’s disease,” says Dr. Bu. “With this model system, we can see more precisely what is happening within the Alzheimer’s brain and the effects of APOE ε4 gene variant. That helps us to study the cause and progression of the disease. We hope this brain-in-a-dish model will lead to an understanding of the Alzheimer’s pathology and how to target treatments that can slow or stop progression of the disease.”

When a therapy is someday identified, an individualized approach will be needed to successfully prevent or delay the onset of symptoms, Dr. Murray adds.

“Treatment approaches are different for young onset Alzheimer’s disease, which develops in people under the age of 65, and late onset, which affects those over 65,” says Dr. Murray. “This is due to differences in where abnormal proteins accumulate and how often co-existing pathologies occur in the aging brain.”

Dr. Bu envisions future therapies that take a multi-pronged approach to treating amyloid-beta plaque, tau tangles and loss of neurons. Many phase I, II and III clinical trials are underway in the quest to move the latest laboratory discoveries into daily standard of care. Dr. Bu says realistically, it could take anywhere from five to 20 years for a drug to obtain Food and Drug Administration approval in the United States and bring new therapeutic options to Alzheimer’s patients.

This article originally appeared on the Center for Regenerative Medicine blog.

Tags: Alzheimer's disease, basic science, Center for Regenerative Medicine, dementia, discovery research, Guojun Bu, Innovations, Melissa Murray, neurology, neurosciences, News, republished, stem cells

Please sign in or register to post a reply.
Contact Us · Privacy Policy


text:
Laphroaig Triple Wood & 18-Year-Old Single Malt Scotch Whisky Reviews

Photo courtesy of Laphroaig.

Photo courtesy of Laphroaig.

Readers of this blog know I’m a huge fan of Laphroaig whiskies.  I’ve enjoyed every expression of Laphroaig, except for their Select release.  I found that one to be a bit underwhelming.  So, when I decided to post a series of Islay whisky reviews, including Laphroaig was a no-brainer.  To this point, I’ve reviewed every core expression of Laphroaig except for the 18-year and the Triple Wood.  Let’s fix that.

Triple Wood

Photo courtesy of Laphroaig.

Photo courtesy of Laphroaig.

As the name suggests, this expression of Laphroaig is triple-matured.  The first maturation takes place in ex-bourbon barrels.  After an undisclosed amount of aging (after all, this IS a non-age stated whisky), the liquid is moved to smaller quarter casks for its second maturation.  After some time, the whisky is transferred again to European oak casks that previously held Oloroso sherry.  This release is non-chill filtered and bottled at a hearty 48% abv.

The nose is full of rich smoked fruit, caramel and peat, with some oak in the background.  The fruity aromas make sort of reminds me of a sweeter, younger sibling to Laphroaig 15 year old.  Taste-wise, oak is a major player – just as it is in Laphroaig Quarter Cask – and shows up immediately on the entry.  Sweet tropical fruit and toffee provide sweetness and richness to the whisky.  But, this is Laphroaig, so that signature ashy smoke and brine is here as well, though that salty note is a bit subdued.  Vanilla bean and a touch of wine pop up towards the end of the mid-palate.  The finish is a little hot at first, but fades over a long time and leaves behind smoked tropical fruit.

Laphroaig distillery manager John Campbell has concocted a rich, sweet and smoky whisky with Triple Wood.  There’s great precision in the use of ex-sherry casks for this release.  The sweetness the sherry cask-maturation provides gives this whisky extra layers of complexity and overall enjoyability.  Highly recommended.

Laphroaig 18-Year-Old

Photo courtesy of Laphroaig.

Photo courtesy of Laphroaig.

The general rule of thumb is that peated whiskies lose their “peatiness” the longer they mature.  Laphroaig’s standard 10-year-old expression is a peaty slap in the face.  Let’s see what eight extra years of maturation does to the “smoky beast”.

On the nose is a bit of sweet, almost candy-like fresh fruit (honeydew melon and pineapple) and vanilla, alongside soft peat and honey.  Though it’s bottled at 48% abv, the entry is rather mellow.  Those saccharine fruit notes from the nose are also found on the palate.  Toffee lends a bit of richness (and sweetness) on top of smoky vanilla and just a touch of spiciness.  The peat comes across as a grassy note.  Some citrus (I’m torn between lemon peel and grapefruit) develops into the long, sweet and somewhat smoky finish.

Eighteen years in oak did mellow the peat Laphroaig is famous for.  Though this expression is still richly flavored, the peaty punch has changed from an knock-out uppercut to a strong right hook.  It still tastes like a Laphroaig whisky, just not as sweet or smoky.  Let’s call it refined.  I liked this whisky a lot the first time I tasted it.  I liked it even more upon further sampling.  Highly recommended, so long as you’re not expecting a giant peaty beast.

(Note: Review samples were provided by Laphroaig.)

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

This site uses Akismet to reduce spam. Learn how your comment data is processed.


text:
More than 100 people staged a four-day hunger strike on the front steps of the state Capitol over the weekend, drawing attention to Ethiopian government violence against Oromo students.

While the government said at least 11 students had died after protests that started last month, people with family and colleagues back in Ethiopia’s Oromia state said at least 70 people have been killed, with even more wounded.

The hunger strikers said they were at the capitol to draw attention to the violence.

“We have not been able to get media attention on the state authorities,” said Fatuma Bedhaso, 22, of St. Paul. The hunger strike “is nothing compared to what the students back home are going through.

There are about 40,000 Oromo in Minnesota, most of them in the Twin Cities.

The conflict in Ethiopia arose April 25, when students at colleges and universities in Oromia took to the streets to protest a government plan to claim farmland in the state for the expansion of the capital Addis Ababa. Coverage has spread through social media, where content is tagged #oromoprotests.

Nagessa Dube, 33, and Shenafi Muleta, 31, both of Hopkins, had been at the hunger strike since Friday.

They came to the United States recently after being arrested at earlier student protests in Ethiopia, they said.

Dube spent three years in prison, Muleta six years.

“It’s so sad” what’s happening back home, Dube said. “We know how it feels. We know how hard it is being in that prison.”

Strikers carried placards calling for the United States to end support to Ethiopia and grisly images of young people in bloodied clothes.

One man, who didn’t want to be identified, rolled up a shirt sleeve to reveal a jagged scar that wrapped around his forearm.

“From torture,” he said.

A House committee signed a resolution supporting the Oromo community Monday.

The hunger strikers disbanded about noon Monday, when their permit to assemble expired. They were waiting on word about a similar resolution in the Senate.

Edao Dawano, 27, of Minneapolis said that even though the strike was ending, the work to keep the Oromo story in the news wasn’t over.

“This is a crisis for our culture,” said Dawano. “It impacts our way of life, our values, our cultural heritage.”

John Brewer can be reached at 651-228-2093. Follow him at


text:
When will Egypt release photojournalist Mahmoud Abu Zeid aka Shawkan?

Photo shared by the Freedom for Shawkan campaign on Facebook

In early September, when a Cairo Criminal Court handed a five-year jail sentence to photojournalist Mahmoud Abu Zeid, his supporters were relieved.

Mahmoud Abu Zeid, known online as Shawkan, was unlawfully detained and tried for photographing the 2013 bloody dispersal of the Rabaa El Adaweya sit-in, during which Egyptian security forces killed at least 817 people and injured many more. Shawkan was working for Demotix at the time.

As the 31-year-old freelancer had already spent five years in jail awaiting trial, there was hope that he would not be made to serve additional time. Yet today, more than one month after the Cairo court verdict, Shawkan remains in jail.

Shawkan was tried along with 739 other defendants in what is known as the “Rabaa Dispersal Case”. He was arrested on August 14, 2013 as he was covering the sit-in, in which supporters of former Egyptian president Mohamed Morsi gathered to protest a military coup that ended his presidency on July 3 that same year. Shawkan spent almost four years in pre-trial detention, in violation of Egyptian law which sets the maximum limit to two years.

On September 8, 2018, he was convicted on spurious charges of murder and affiliation with the Muslim Brotherhood, now designated as a terrorist group by the Egyptian government.

During the same trial, 75 prominent members and affiliates of the Muslim Brotherhood were sentenced to death, and 47 other defendants were sentenced to life in prison.

Despite hopes that he was going to be freed soon, Shawkan's ordeal is yet to come to an end, and there has been no public explanation as to why Shawkan remains in jail to this date. His supporters continue to demand his release.

In a statement released on October 11, the Arabic Network for Human Rights Information (ANHRI), called on Egyptian authorities to free Shawkan and denounced the trial's irregularities:

The first blow came when officials, officers, and soldiers had been excluded in the indictment or the formal statement of accusations, despite the hundreds of victims who fell on 14 August 2013, the day the sit-in was dispersed. The second blow is that hundreds of defendants had already exceeded the maximum period of pretrial detention by law. And finally, those who already served their full sentences are being deprived of the right to be released, in a blatant disregard of the judiciary decisions.

Shawkan's ordeal is similar to many others languishing in Egyptian prisoners. Those arrested on politically-motivated charges in Egypt are subjected to numerous violations including arbitrary arrests, enforced disappearances, torture, prolonged pre-trial detention and solitary confinement.

On October 10, for the sixth year in a row, Shawkan celebrated his birthday in prison, when he turned 31. How many more birthdays will he have to celebrate behind bars?

Start the conversation

Authors, please log in »

  • All comments are reviewed by a moderator. Do not submit your comment more than once or it may be identified as spam.
  • Please treat others with respect. Comments containing hate speech, obscenity, and personal attacks will not be approved.

Digital Rights news from around the world directly in your inbox.

Sign up for weekly global internet censorship news!

Submitted addresses will be confirmed by email, and used only to keep you up to date about Global Voices and our mission. See our Privacy Policy for details.

Newsletter powered by Mailchimp (Privacy Policy and Terms).

No thanks, show me the site


text:
HR manager

We invite a talented HR Manager/IT recruiter to join our team.

Main requirements:

Finding and hiring productive employees for our team (Recruitment throughout the entire life cycle)
Experience in IT Recruitment: 2 years

English level: Upper-Intermediate
It is desirable to have your own base of candidates

Secondary responsibilities:

Employee induction (adaptation)
Adaptation, motivation, employee involvement
Development and strengthening of the HR brand of the company

We offer:
Competitive salary (based on interview results)
Comfortable office in the center of Kiev
Friendly team

If the above is appropriate for you, we will be happy to see your CV! The archive should be no more than 3MB in format (jpg/pdf/doc/docx)


text:
Aero Fleet One Heads to Brazil

A few of Aero Fleet One’s team members were able to make their way down to the large fruitful country along the east coast of South America. Their task at hand was to gain hands-on, in-person experience with the aerial application industry in Brazil.

Thorough research has been done about the local aerial application industry from team members in Denver both online and verbally with the team members located in Brazil. AFO President Destiny West quotes, “Another main reason we went to Brazil was to solidify team bonding with the branch of members that were brought onto the team this year from Brazil and Ukraine and get to know them as people in real-time to establish our goals as a company”. With sights set on the future, the Aero Fleet Team was also able to connect with people that are recognized in the drone space. Although the plan is to implement the use of unmanned aerial vehicles in the agricultural aviation industry much later down the road, it is important for AFO to be present at these sorts of discussions.

AFO team members meet with aerial applicators to discuss development of agricultural aviation.

The main insights gained on this trip came not only from AFO team members but from different people in the South American region. Whether they may be users or developers AFO procured better understandings of just what picture is being painted regarding rules and regulations of drone use in Brazil.

Being able to meet with multiple aerial application businesses of different sizes and backgrounds such as, “family operated, to generational, to business partnerships, gave us the perspective of what it looks like to have a larger operation versus a smaller operation, and what all that it entails including smaller airstrips or private airstrips, what kind of staffing goes into that, and their views on where the industry is going,” said Destiny West. Aero Fleet One is searching for aerial application businesses who are looking to not only grow their business but to be able to create a thriving success from it. Aero Fleet One is consistently learning about the similarities and differences in agriculture as a whole in order to ensure a smooth transition of the industry throughout the Americas as the company expands. It all comes down to where Aero Fleet One can fill the gap within the agricultural community in order to help businesses safely operate effectively and efficiently.

All Posts


text:
Syracuse Orange Debossed Neon Airpod Case Cover

Neon Yellow
Neon Green
Neon Pink
Neon Orange
Neon Coral
Neon Blue
Neon Magenta

Neon debossed Apple Airpod case covers made with premium silicone and precision molded for a perfect fit. Our industry leading 2.75m thick construction protects your AirPods against bumps and drops. We designed it to be the most convenient and secure cover to carry your AirPods eliminating tiny dust and particles that might harm your case. Combine this high quality cover with your favorite schools logo and you have the perfect way to show your affinity!

AirPods NOT included

Licensed product of the Collegiate Bead Company

Deep laser engraving on premium silicone base materials enables us to offer a THREE YEAR WARRANTY (replacement with proof of purchase)


text:
Questions You Should Ask Prospective Solar Installers – Part 1

Questions You Should Ask Prospective Solar Installers – Part 1

Switching to solar power can improve your property’s market value and eliminate costly power bills. But if a solar installation isn’t the right quality or size for your building, you won’t experience these benefits.

To help you find solar installers who can provide a solar system that delivers such benefits, we’ve put together a list of questions. Asking these questions will reveal if an installer has the experience and competence to deliver the results you desire.

1.    How long has your company been in business?

Older companies will have more experience in installing solar systems for various types of buildings and needs. That experience equips the company to recommend solar solutions that will fit your budget and requirements.

Also, older companies have been around long enough to build a reputation for delivering quality results.

A newer company may be unable to prove their quality or competence, so choose a company with some years of experience working on solar projects like yours. It helps if the solar installer can show you a portfolio of completed projects.

2.    How long have they been installing solar panels in New Mexico?

A solar installer that works in other states may not be a good fit for your New Mexico solar panel project. That’s because each state has specific legal requirements regarding solar installations. Also, the optimal tilt angle for solar panels in southern states like New Mexico won’t be the same for solar panels in northern states.

The installer must have the necessary license and insurance policies to work in your specific New Mexico locality. Only a solar installer with experience working within the state will be aware of these requirements.

At Affordable Solar, we’ve been in the New Mexico solar industry for over two decades and have completed commercial, residential, and industrial solar installations statewide.

Part of why this is a good question is because on NM’s unique architecture. A lot of companies assume installing on flat roof homes is the same as homes with pitched roofs. Local companies are more likely to know that you should never penetrate a flat roof because it creates a risk for leaks.

3.    What other states do they operate in?

If an installer operates in states with legislation and other requirements that match New Mexico’s, they are more likely to be able to satisfy your needs. Also, larger companies that operate in multiple states have the resources to complete projects faster and offer more competitive prices.

The reason they should ask is because a lot of companies claim to be local, but really aren’t.

4.    Will you inspect my roof before the installation?

A solar installer that says there is no need for a roof inspection is a red flag. That’s because inspecting your roof is essential for verifying it’s the right size, shape, and condition for a solar installation. The installer must also assess if your roofing material is suitable and safe for solar panel installation.

At Affordable Solar, we perform thorough roof inspections and provide racking solutions to suit each customer’s unique roof type.

5.    Do they have a plan for when the tax credit expires?

The New Mexico state solar tax credit reduces the cost of a residential or commercial solar installation by 10% – or $6,000. But this incentive won’t last forever, which is why you must ask if a solar installer has payment plans for when the incentive expires.

At Affordable Solar, we currently offer $0 down loans to facilitate the purchase and installation of solar panels.

The reason this question is important is because you’ll want to make sure they’ll be around for the life of your warranties.

Affordable solar can insure they’ll be around because we’re a diverse company and don’t rely on residential sales to stay afloat.

6.    How do they handle service claims?

It’s not enough for a solar installation warranty to have competitive terms. To truly protect the interests of customers, the installer must ensure making a claim and getting assistance is straightforward. Verify such details by asking the installer about their claim process. For example, how to go about it and how long it takes.

7.    Do they lease their systems or will you own the system?

To enjoy the full cost benefits of installing a solar system, verify that the installer sells their systems instead of leasing them. At a glance, leasing a solar system may seem cheaper than purchasing one, but it will cost more if you use the system long-term. Even worse, it can devalue your property.

Affordable Solar will transfer full ownership of a solar system to you after you complete the payments. Whilst making payments, you can enjoy the clean energy from the installed solar panels and greatly reduce your power bills.

8.    Do they offer consumption monitoring?

Not every solar installer offers consumption monitoring, but it’s a useful tool for keeping an eye on how much energy your solar system generates and how much power you consume.

We provide our customers with a user-friendly mobile app for monitoring power generation and consumption, as well as solar savings. The app is available for both iOS and Android devices.

Are you ready for a residential or commercial solar installation?

Call Affordable Solar today to ask the above questions and find out why we are the best New Mexico solar installer for all your needs.

Share This Post:

Share on facebook
Share on twitter
Share on linkedin
Share on email


text:
Home  |  View Shopping Cart

  1. Main Shop >
  2. Embroidery Kits >
Lion - Product Image
Click for larger image

The all-powerful lion is king of the jungle and the most powerful of the African predators. Lions live in groups called prides. Lions are more abundant in open plains where there is permanent water and plenty of grazing, and consequently, plenty of game.

Size: 8" square

SKU: QB-14
Please Select


text:
PERRET, Dorothée (ed.)
PARIS, LA #15: Music

PARIS, LA #15 brings together conversations with Wolfgang Tillmans (about his return to music) and Taylor Mac, as well as interviews with Carrie Brownstein (with Kim Gordon), Josh Da Costa and Matt Fishbeck about Solid Rain, Pulitzer Prize-winning Caroline Shaw, art and music entrepreneur Aaron Bandaroff on Know Wave, and Chloé Maratta and Flannery Silva of Odwalla88 (joined by Dean Spunt of No Age).

The magazine also features a conversation between LA-based curators Sohrab Mohebbi and Aram Moshayedi, and writer Gaye Theresa Johnson about her first book Spaces of Conflict, Sounds of Solidarity: Music, Race, and Spatial Entitlement in Los Angeles, essays on Lady Tigra and on Black Sabbath's final tour, Yelli Yelli in her own words, an excerpt from the Standard Book of Color by Andrew Berardini, a piece by associate editor Evan Moffitt on Berlin and Bowie, and a report from Standing Rock by Oscar Tuazon. [publisher’s note]

Published by DoPe Press, 2017
Design by Madame Paris / Alexandra Ruiz
Periodicals / Music & Sound

Price: 18€


text:
Search for
Filter results by subjects:
Select a Topic to filter by Subject
Filter results by content type:
Sort by:

Invitation to tender: Professional services – Communications specialists

We're creating four different frameworks for the professional services of communications specialists who may be called upon to support us in producing outputs on an ad hoc basis.

A computer lab

The deadline for tender submissions is 4pm, Friday 26 November


text:
Radio & TV commercial

ØµÙØ±Ø© Ø°Ø§Øª ØµÙØ©With Radio Ads you need to write the script, find a voice over talent, then record and edit the VO in the requested duration depends on the client budget.

ÙØªÙØ¬Ø© Ø¨ØØ« Ø§ÙØµÙØ± Ø¹Ù âªads TVâ¬âTVC is an audio-visual advertisement aired on free or subscription TV stations. Usually they’re a minute or less but they can also be program-length ‘infomercials’.

File Types requested From the Client: For the radio Ads audio file (MP3, Wav, WMA) Video (MP4, AVI, MOV)

Share your love