text:
St. Michael Parish, Palmer, Alaska was founded in May 1935 to serve the colonists moving to Alaska as part of the Matanuska Colony Project, a United States Government New Deal Project in which families from Wisconsin, Minnesota, and Michigan settled into the Matanuska Valley and Palmer to farm the land. Father Francis Sulzman, who first served in Skagway and Seward, was transferred, at his own request, to Palmer as St. Michael's founding pastor and said the first Mass in a tent on Sunday, May 26, 1935. He began building a log church in Palmer in 1936, which was dedicated at the 11:00 am Mass on Sunday, July 24, 1937. In 1966, under the newly established Archdiocese of Anchorage, a new St. Michael's church building (known as Sulzman Hall) and rectory were built. Father John Lunney, who had previously served in Cordova and Valdez, was pastor. The current church building has been remodeled several times over the last 55 years, the most recent being the new worship space and kitchen in 2013. The crucifix that now hangs in the social hall was originally at the parish in Valdez. Parishioner Earl Combs, at the request of Father Lunney, went to Valdez, searched the rubble from the 1964 earthquake, found the cross, and brought it back to Palmer.
Over the years, St. Michael's has held numerous and well-known fundraisers to help the parish payoff its loans and continue the remodeling and beautification of the church. These fundraisers included the annual bazaar which began in 1940; a community bingo game which began in January 1975; and Slippery Gulch, an eatery at the annual Alaska State Fair, begun in 1960 by the Wasilla Cemetery Association, turned over to St. Michael's Parish, and still run every year by a large contingent of parish volunteers.
Today, in the aftermath of the COVID-19 pandemic, St. Michael Parish is a large parish of over 400 families; descendants from the original families, military families from across the country, and young families who are the future of the parish, a parish that is well known for its welcoming and hospitable atmosphere. Recently, St. Michael Parish was chosen by the City of Palmer as a Winner for the 2021 Best of Palmer Awards in the category of Places of Worship.

redpajama_set_name: RedPajamaCommonCrawl


text:
En héraldique, on nomme rebattement la répétition de partitions simples ou de pièces simples. Ce mécanisme est à l'origine des motifs géométriques à rayures et de certaines pièces honorables.

Les motifs à rayures (de toutes tailles et en tous sens) forment un cas un peu particulier.

Les motifs à rayures divisent la surface qu'ils recouvrent en un certain nombre de pièces. Ces pièces sont alternativement d'émail et de métal quand la composition est à deux couleurs. On peut rencontrer (très rarement) des motifs tiercés (à trois couleurs). Les couleurs qui composent le motif sont énoncées dans l'ordre, en commençant par celle de l'angle dextre du chef (ou dans le cas du bandé, sénestre du chef), et les pièces sont numérotées dans ce même ordre (de gauche à droite, ou de haut en bas) s'il faut les désigner individuellement.

Dans les armes, ces motifs à rayures se rencontrent surtout sur le champ, mais peuvent également être utilisés sur des pièces ou des meubles.

Pièces et partitions

Les motifs rayés sont nommés à la fois suivant la direction du trait de partition, et la taille des pièces ; lorsque celles-ci sont en grand nombre (à partir de dix) et réduites en épaisseur (on dit diminuées), elles changent de nom :
 Verticales, parties dans le sens du pal : voir palé, ou en grand nombre : vergeté.
 Horizontales, coupées dans le sens de la fasce : voir fascé ou burelé.
 Tranchées dans le sens de la bande : voir bandé ou coticé.
 Taillées dans le sens de la barre : voir barré ou coticé en barre (contre-coticé).
 En forme de chevrons : chevronné ou étayé.

Quand ils sont utilisés comme fonds des pièces et partitions de l'écu, les motifs à grandes pièces (palé, fascé, bandé ou barré, ou chevronné) sont normalement de six pièces (neuf pour les motifs à trois couleurs), sinon l'on blasonne le nombre de pièces : chevronné d'or et de sable, qui est du Hainaut (ici, le nombre normal de six pièces n'a pas besoin d'être exprimé).

Les motifs à petites pièces (en nombre supérieur à huit) changent de nom, et sont normalement représentés avec dix pièces (douze pour les motifs à trois émaux) ; mais le nombre exact de pièces devient indifférent et peut varier suivant la taille effective de la surface à couvrir.

Quand ces motifs sont utilisés comme fond pour un meuble, le nombre de pièces ne peut pas être décompté facilement. On se contente alors de distinguer entre la grande taille (six pièces) et la petite (au moins dix).

Dans les partitions rebattues, au sens strict, le nombre de pièces doit être équilibré de manière que chaque émail soit répété le même nombre de fois, typiquement trois fois (ce qui n'est pas blasonné). Dans le cas contraire, il est préférable de blasonner par les pièces honorables de même direction : comparer le blason de Faucigny à celui du comté de Foix. Le premier cas (palé d'or et de gueules) s'analyse comme un fond composé, mais le second (d'or à trois pals de gueules) s'analyse normalement comme un fond uni qui reçoit trois pièces honorables.

Principe du rebattement
Voici le mécanisme des rebattements obtenus à partir d'un parti d'or et de gueules (fig. 1) :
un premier rebattement va donner quelque chose qui pourrait se blasonner :
 Parti de deux traits, d'or, de gueules et d'or (fig. 2)
mais cette configuration est plutôt celle d'une pièce : le pal. D'où le blasonnement, où la notion de répétition est cachée :
 D'or au pal de gueules.

Avec l'augmentation des répétitions vont apparaître successivement des partitions et des pièces. Au-delà de trois, si le nombre de zones est pair, il s'agit d'une partition rebattue, s'il est impair il s'agit d'une pièce rebattue :
 Palé de quatre pièces (fig. 3)
 Deux pals (fig. 4)
 Palé de six pièces (ou mieux : palé tout court : six est la valeur par défaut) (fig. 5)
 Trois pals (fig. 6)
 Palé de huit pièces (fig. 7)
 Quatre pals (fig. 8)
 Palé de dix pièces (ou mieux : vergetté de dix pièces) (fig. 9)
 Cinq pals (cinq vergettes) (fig. 10)
 Palé de douze pièces (vergetté de douze pièces) (fig. 11)
 Six pals (six vergettes) (fig. 12)
 …

Pour le vergetté, la valeur par défaut est dix pour certains, douze pour d'autres. Donner le nombre de pièces n'étant pas une faute, il vaut mieux le faire quand la précision paraît utile. Cependant, ce nombre de pièces ne peut suffire à distinguer deux blasons, et n'est pas significatif sur des figures.

Le même principe s'applique à partir du coupé (fasce, fascé), du tranché (bande, bandé), du taillé (barre, barré) et à quelques combinaisons de ces derniers (chevron, chevronné par exemple).

En pratique, peu d'éléments de départ sont susceptibles d'être rebattus, mais le nombre de rebattements obtenus est très grand.

Remarques
Cette notion est très diversement définie selon les auteurs.
Les seuls éléments de définition (presque) communs à tous sont :
 Il s'agit de la répétition d'une forme qui concerne le champ entier
 Deux couleurs seulement sont en jeu, sauf pour Georges de Crayencourt qui envisage des rebattements de tiercé — donc trois couleurs, mais il n'en donne pas d'exemples.
 La règle de contrariété des couleurs pour les pièces rebattues est respectée, mais beaucoup d'auteurs veulent l'étendre aux partitions rebattues, alors même qu'ils ne le font pas pour d'autres partitions.

Le caractère archaïque ou primitif de cette notion apparait bien dans cette hésitation entre pièce et partition, (utilisation du mot pièce pour nombrer les partitions, envie d'étendre la règle des couleurs) et surtout sur les nombreuses confusions trouvées dans les armoriaux anciens.

On peut trouver là peut-être l'origine des pièces honorables, premier rebattement des coups guerriers (mais rien ne confirme ceci !).

De fait, ce terme est de moins en moins utilisé, et ne fait pas partie du blasonnement (il n'est pas cité dans la lecture des armoiries).

Partitions rebattues

Les répétitions de motifs binaires (alternant deux couleurs) sont nommés champ rebattu.

Quand une direction de partition est répétée, le blasonnement varie suivant qu'il s'agit d'un champ alterné ou du rebattement d'une pièce honorable.
 Quand il y a un nombre pair de séparation (les deux bords sont alors de même émail), on blasonne le nombre correspondant de pièces honorables (pal, fasce, bande ou barre) jusqu'à trois (ou exceptionnellement quatre). Au-delà de quatre, les pièces se nomment vergettes, burèles et cotices (en barre ou en bande), et sont généralement au nombre de six.
 Quand il y a un nombre impair (et les bords sont d'émaux opposés), il s'agit d'un champ alterné. On blasonne le type de partition (palé, fascé, barré, bandé) et le nombre de pièces (qui est donc toujours pair quand il y a deux émaux) : fascé de six pièces, d'or et de sinople.

Quand le champ s'inscrit dans une figure complexe (lion par exemple), on doit toujours considérer qu'il s'agit d'un champ alterné, indépendamment du nombre de séparations.

Vocabulaire des champs rebattus

Contre-
En préfixe à un nom de rayure, indique que le champ est divisé en deux parties par une ligne, les rayures étant de l'un en l'autre.

Quand on ne précise pas le sens de la partition (contre-palé), cette partition est à angle droit des rayures (coupé pour le contre-palé).
Contre-palé de gueules et d'argent.

Dans le cas contraire, on mentionne d'abord la partition, puis la contre-rayure.
Parti contre-bandé d'argent et de gueules, qui est de Neustadt-Arnshaugk.

Le contre-chevronné est parti, chevronné de l'un en l'autre.

Bandé

Se dit d'une pièce divisée en un nombre pair de parties égales d'émaux alternés dans le sens de la bande. Le bandé est normalement divisé en six pièces (qu'on ne blasonne pas), parfois en quatre ou en huit. Au-delà, on dit coticé. On commence par énoncer l'émail le plus en haut à sénestre.

Bandé d'or et d'azur, bordé de gueules, qui est de Bourgogne (ancien).

Barré
En parlant de l'écu, divisé en un nombre pair de parties égales d'émaux alternés, dans le sens de la barre. Le barré est normalement divisé en six pièces (qu'on ne blasonne pas), parfois en quatre ou en huit. Au-delà, on dit contre-coticé ou coticé en barre.

Barré d'or et d'azur à une tête d'homme de carnation brochant sur le tout, au chef chargé d'une aigle à deux têtes issante de sable, qui est de Padovani.

Barré d'or et de gueules de sept pièces ; d'or à trois barres de gueules serait plus juste.

Burelé

Divisé horizontalement, dans le sens du fascé, de dix pièces ou plus. On doit spécifier le nombre des burelles.

Burelé d'argent et d'azur de dix pièces, au lion à la queue fourchue de gueules armé, lampassé et couronné d'or, qui est de Luxembourg.

Avec moins de pièces, on parle de fascé. Encore que… Voir l'armorial de la maison de Lusignan.

Le nombre de pièces est moins important quand c'est un meuble qui est burelé.
D'azur au lion burelé d'argent et de gueules, qui est de Thuringe.

Chevronné

Motif formé par la superposition de chevrons en nombre. La forme du chevron fait qu'il n'est pas aisé de fixer le nombre de figures. Par analogie avec les autres figures de rayures, le chevronné se représente avec six ou huit alternances.

Chevronné d'or et de sable (comté de Hainaut).

Coticé

Type de rayure. Division dans le sens de la bande, similaire au bandé, mais formé par plus de huit pièces.

Écartelé, en 1 d'or aux deux lions léopardés de gueules, en 2 échiqueté de gueules et d'or de six tires, en 3 coticé d'or et de gueules de dix pièces, et en 4 d'or aux trois lionceaux d'azur armés et lampassés de gueules (blason de la Corrèze, coticé d'or et de gueules étant de Turenne.

Contre-coticé
Dans le sens de la barre, on parle de contre-coticé.

Fascé

Type de rayure. Se dit en héraldique d'un écu ou d'un quartier divisé en un nombre pair de parties égales d'émaux alternés, dans le sens de la fasce (s'il y a un nombre impair de parties sur un écu, elles dessinent de une à trois fasces sur un champ).

Fascé de gueules et de ravelles, qui est de Trencavel.

Se dit plus généralement d'une pièce divisée en parties égales d'émaux alternés dans le sens de la fasce, en moins de dix pièces (on dit burelé sinon).
Fascé de gueules et d'argent de huit pièces, qui est de Hongrie.

Palé

Type de rayure. Se dit d'un écu ou d'un quartier divisé verticalement en un nombre pair de parties égales d'émaux alternés. Au-delà de huit pièces, il est dit vergetté.

Palé d'argent et d'azur, au lion de gueules, couronné et lampassé d'or, brochant sur le tout, qui est de Valromey.

Vergetté
Type de rayure. Division dans le sens du pal, similaire au palé, mais formé par plus de huit pièces (vergettes).

Notes et références

Héraldique
Pièce héraldique

redpajama_set_name: RedPajamaWikipedia


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text:
A new family Bible, and improved version, from corrected texts of ..., Volume 3
By Benjamin Boothroyd
John cast into prison.
LUKE III.
Genealogy of our Lord.
But Herod the tetrarch, being reproved by him about Herodias his brother Philip's wife, and for all the evils which Herod had done, 20 Added this likewise to all, that he shut up John in prison.
17 Spirit and with fire: Whose winnowing-shovel Whose winnowing-shovel || Who was the son of Maath, who was the son of 26 is in his hand, and he will thoroughly cleanse Mattathiah, who was the son of Shimei, who was his floor, and will gather the wheat into the gra- the son of Joseph, who was the son of Judah, nary; but the chaff he will burn up with un- Who was the son of Joanna, who was the son of 27 18 quenchable fire." And with many other exhor- Rhesa, who was the son of Zerubbabel, who tations he published the glad tidings to the was the son of Salathiel, who was the son of people. Neri, Who was the son of Melchi, who was 28 the son of Addi, who was the son of Cosam, who was the son of Elmodam, who was the son of Er, Who was the son of Josse, who was the son of 29 Eliezer, who was the son of Jorim, who was the son of Matthat, who was the son of Levi, Who 30 was the son of Simeon, who was the son of Judah, who was the son of Joseph, who was the son of Jonan, who was the son of Eliakim, Who 31 was the son of Melea, who was the son of Menan, who was the son of Mattatha, who was the son of Nathan, who was the son of David, Who 32 was the son of Jesse, who was the son of Obed, who was the son of Boaz, who was the son of Salmon, who was the son of Naasson, Who was 33 the son of Aminadab, who was the son of Ram, who was the son of Hezron, who was the son of Pharez, who was the son of Judah, Who was 34 the son of Jacob, who was the son of Isaac, who was the son of Abraham, who was the son of Terah, who was the son of Nahor, Who was the 35 son of Serug, who was the son of Reu, who was
Now it came to pass, when all the people were baptized, that Jesus also having been baptized, and praying, the heavens were opened, 22 And the Holy Spirit descended in a bodily shape, like a dove, upon him; and a voice came from heaven, which said, "Thou art my beloved Son; in thee I am well pleased."
And Jesus himself was about thirty years of age, when he began his ministry, being (as was supposed) the son of Joseph, who was the son of 24 Heli, Who was the son of Matthat, who was the son of Levi, who was the son of Melchi, who was the son of Janna, who was the son of Joseph, 25 Who was the son of Mattathiah, who was the son of Amos, who was the son of Nahum, who was the son of Esli, who was the son of Naggai,
15-18. In expectation, &c.
See notes, Matt. iii. 11, &c.
19, 20. Reproved by him, &c. John was not imprisoned until more than two years after the commencement of his ministry, and this is only mentioned here because that Luke was speaking about John.
22. In a bodily shape, &c. Or appearance, as Pearce renders. Campbell, in a bodily form.' It is probable that Luke only meant by dog what John ειδε saw. Matt. iii. 16. Mark i 10. The Holy Spirit manifested himself in a glorious light, which light descended upon him in the manner a dove descends.
23. And Jesus himself was, &c. The text will fairly admit various versions, according to the sense in which agxouvos is taken. It may be a mere idiom, and the version will be, "And Jesus himself was about thirty years of age, being (as was supposed) the son of, &c." Or supposing the participle to have the sense of 'ruled, governed,' we may render, "And Jesus himself was about thirty years in subjection," which Campbell has adopted, referring to his being in subjection to his parents. I have preferred the version given to either of these, because as to the first, I think the verb following should have been in the infiuitive, and as to the second, the sense of 'ruled, governed,' is not common; and because Luke, Acts i. 1. uses the verb in the same sense as that which I have given. See note there.—About thirty years of age. If our Lord began his ministry when he was little more than thirty years old, and supposing that he was baptized by John during the first year of his ministry, or in the 16th year of the reign of Tiberius, how could Jesus be born in the reign of Herod? If Herod died in March, in the year af Rome 750, as is most probable, Augustus in the year 767, then the 16th
of Tiberius would be 783, and Herod must have died above two years before
the birth of our Lord. It is manifest from Matthew that our Lord must have
been born near two years before Herod died. The common christian era
must then be above three years wrong. As to the fifteenth of Tiberius, this
cannot be dated from the death of Augustus, but from the time when he was
made colleague with Augustus in the government; and Lardner has produ-
ced such evidence of this as satisfied his own mind, without recurring to the
easy expedient of rejecting the accounts of Matthew and Luke, like some
modern critics.Being as was supposed, &c. Some would render, "being
(as was allowed by law) the son of, &c." With Campbell I do not see to what
this can refer; but as Luke had related the miraculous conception of Jesus,
the usual sense of the verb, 'supposed,' applies to the common apprehension
respecting him.-
-Son of Joseph, who was the son of Heli. Matthew informs
us that the father of Joseph was Jacob, and traces his descent in a direct line
through Solomon to David. How then could Joseph be the son of Heli? By
marrying Mary his daughter, who from this must have been his only child
living, and of course heiress of the little property he might possess. Those
who married heiresses were obliged to pass into the family of their fathers-in-
law, and let themselves be reckoned their sons. The principle of inheritance
among the Israelites implied as much; for the inheritance was given to
daughters, in order that the name of their father might not become extinct;
and, consequently, the sons of such marriages were recorded by the name of
their maternal grandfather. Comp. Numb. xxvii. Hence Joseph by marry-
ing Mary became the son of Heli, Mary's father; and this genealogy proves
that Mary was of the family of David, in the line of Nathan; so that our
Temptation of Christ.
LUKE IV.
and his victory over Satan.
the son of Phaleg, who was the son of Eber, || man shall not live by bread only, but by what36 who was the son of Salah, Who was the son of soever God appointeth." And the devil brought 5 Cainan, who was the son of Arphaxad, who was him to a high mountain, and showed him all the son of Shem, who was the son of Noah, who the kingdoms of the world in a moment of 37 was the son of Lamech, Who was the son of time. And the devil said to him, "All this 6 Mathuselah, who was the son of Enoch, who power will I give thee, and the glory of them: was the son of Jared, who was the son of Maha- for it is delivered to me; and to whomsoever I 38 laleel, who was the son of Cainan, Who was will I give it. If thou therefore wilt worship 7 the son of Enoch, who was the son of Seth, who me, all shall be thine." And Jesus answered 8 was the son of Adam, who was the son of God. and said to him, "It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." And he brought him to Jerusa- 9 lem, and set him on a wing of the temple, and said to him, "If thou be the Son of God, cast thyself down hence: For it is written, he 10 shall give his angels charge over thee, to keep thee: And on their hands they shall bear thee 11 up, lest at any time thou dash thy foot against a stone." And Jesus answering said to him, 12 "It is commanded, Thou shalt not tempt the Lord thy God." And when the devil had ended 13 all his temptation, he departed from him for a time.
A. D. 31. Christ's temptation and victory; begins his ministry; his discourse at Nazareth; cureth Peter's mother-in-law, and many who had demons.
Now Jesus, being full of the Holy Spirit, returned from the Jordan, and was led by the 2 Spirit into the desert, And at the end of forty days was tempted by the devil. And during those days, he ate nothing: and, when they 3 were ended, he was hungry. And the devil said to him, "If thou be the Son of God, com4 mand that this stone become bread." And Jesus answered him, saying, "It is written, That
CHAP. IV.
REFLECTIONS UPON CHAPTER III. 1. In the appearance of the Baptist the promise of one prophet and the prediction of another were fulfilled. "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come," said God by Malachi. John came in the spirit and power of that zealous servant of the Lord. But Isaiah had predicted his office as the harbinger of Messiah. He was to be the voice of one crying in the desert, Prepare ye the way of the Lord, &c." When John appeared, and raised his voice as a prophet, a new era commenced in the land of Israel. The spirit of prophecy had long ceased among that people, and it must have afforded unspeakable delight to the serious to hear one peculiarly endowed with the spirit of wisdom and piety.
2. We learn from the inquiries of the people the success which attended the ministry of John. While with holy severity he attacked
Lord was in the strictest sense, the son of David, notwithstanding his miraculous conception.
36. The son of Cainan, &c. This generation is found in the Septuagint, Gen. xi. 12, and Jackson has stated the reasons for admitting it. Jackson's Cron. Vol. 1. p. 69, &c.
CHAP. IV. 2. And at the end of forty, &c. As the text appears to me elliptical, I have supplied so as to agree with the context. For however Satan might have tempted our Lord before, by exciting gloomy and desponding thoughts, he did not tempt him as to turning a stone into bread, until the end of the forty days.
4. By whatsoever God, &c. 5. All the kingdoms of, &e.
See note, Matt. iv. 4. and Deut. viii. 3.
Luke has added to Matthew's account the
8. Get thee behind me satan, Griesb.
the Pharisees and Sadducees, exposed their errors, and the sandy foundation of their hopes, he called on all to repent, that they might receive the blessing of remission. When the multitude inquired, "What they must do?' he taught them to evince their repentance by kindness and charity. To publicans, who attended his ministry and sought his advice, he recommended a strict adherence to justice; and to the soldiers, a peaceful demeanor towards all, and to be content with their pay. With a noble frankness, when some thought that he was the Christ, he informed them that he was but his harbinger; and that such was the dignity of Messiah, that he was unworthy to perform the meanest office for him. May every preacher be like John, zealous and faithful, and seek not his own honour, but the honour of his Lord and Saviour, and then may he expect that he will not labour in vain, nor spend his strength for nought.
circumstance, 'in a moment of time.' This strongly supports the opinion of those Commentators, who suppose that what is related, passed in our Lord's mind. See note, Matt. iv. 1.
8. It is written, &c. The clause, 'Get thee behind me, Satan,' is wanting in the best mss. and most of the old versions; and has been inserted from Matthew.
13. For a time. Until the time which our Lord called the hour and the power of darkness, when the prince of this world tried him by wicked men. John xiv. 30. Luke xxii. 3, 53.
14. Into Galilee. After he had heard that John was cast into prison. Matt. iv. 12. None of the three Evangelists have related any part of the circumstances noticed, John i. 19, to iv. 43.
Jesus preacheth at Nazareth.
And Jesus returned, in the power of the Spirit, into Galilee and there went out a fame of him 15 through all the country round about. And he taught in their synagogues, being glorified by all. And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath, and stood 17 up to read. And the book of the prophet Isaiah, was delivered to him. And when he had opened the book, he found the place where it 18 was written, "The Spirit of the Lord is upon me, inasmuch as he hath anointed me to preach glad tidings to the poor; he hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to set at liberty those that are bruised, 19 To proclaim the acceptable year of the Lord." 20 And he closed the book, and gave it again to the attendant, and sat down. And the eyes of all those that were in the synagogue were fixed 21 upon him. And he began by saying to them, « This day is this scripture fulfilled in your ears." 22 And all bore testimony to him, and wondered at the words full of grace, which proceeded out of his mouth, and they said, "Is not this the 23 son of Joseph ?" And he said to them, "Ye will surely say to me this proverb, Physician cure thyself' whatsoever things we have heard done in Capernaum, do here also in thy 24 own country." And he said, " Verily I say to
you, No prophet is acceptable in his own country. 25 But I tell you in truth, there were many widows
16. Stood up to read. By standing up he showed that he was ready to read the lesson of the day, if they would permit him.
17. Book of the prophet, &c. From this place Pearce observes, that at Nazareth, at least, the books of the Jewish scriptures were written in separate volumes, as they gave to Jesus only that of Isaiah.
18, 19. The spirit of the, &c. In what way the clauses, "the recovery of sight to the blind, and to set at liberty those that are bruised," have crept into the text; and whether, from a various reading of the Hebrew, we have not in the Sept. and in Luke two translations of the same text, I leave to the learned to decide. I confess it seems to me probable, that the Sept. read
He casteth out a demon.
in Israel in the days of Elijah, when heaven was shut up for three years and six months, so that there was a great famine throughout all the land; Yet to none of them was Elijah sent, 26 but to a widow in Zarephath, a city of Zidon. And there were many lepers in Israel in the 27 time of Elisha the prophet; yet none of them, but Naaman the Syrian was cleansed." And 28 all in the synagogue, when they heard these things, were filled with wrath, And rose up, 29 and drove him out of the city, and led him to the brow of the hill on which their city was built, that they might cast him down headlong. But he, passing through the midst of 30 them, departed.
And he went down to Capernaum, a city of 31 Galilee; and taught them on the sabbath. And 32 they were astonished at his doctrine: for his word was with authority. And in the synagogue 33 there was a man, who had a spirit of an unclean demon; and he cried out with a loud voice, Saying, "Ah! what hast thou to do 34 with us, Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy one of God." And Jesus rebuked him, 35 saying, "Be silent, and come out of him!" And when the demon had thrown him in the midst of the assembly, he came out of him, and hurt him not. And they were all amazed, and spoke 36 among themselves, saying, "What word is this! for with authority and power he commandeth the unclean spirits, and they come out."
trines which he delivered! While the people admired what he spoke, some of the scribes, most probably, said, 'Is not this the son of Joseph ?"
23. Heard done in Capernaum, &c. From this it is evident our Lord had wrought miracles in Capernaum; and the other Evangelists place before this, what follows here, ver. 31; and Matthew all that Luke says, from ver. 31, to Ch. vii. 36.
24. Acceptable. That is, treated with the honour to which his office is entitled. Comp. Matt. xiii. 57. Mark vi. 4, and John iv. 44.
25-27. I tell you in truth, &c. Our Lord shows, by instances, that a prophet not being acceptable in his own country, or to his own countrymen, was sent to others, or others came to him and received divine favours; întimating that their unbelief would lead him to act in like manner. See 1 Kings xvii. 7-16, 45.; James v. 17. and 2 Kings v. 14, &c. With Campbell I have so rendered as to avoid the ellipsis of the last clause.
29. And drove him, &c. Maundrel visited Nazareth, and informs us that it is situate in a concave round valley on the top of a high hill. Their conduct shows how much they were irritated by what our Lord said. His passing through the midst of them and departing, seems to have been miraculous.
Christ cureth many.
a report of him went out into every place of the country round about.
And he arose out of the synagogue, and entered into Simon's house. Now the mother of Simon's wife was seized with a great fever; and 39 they besought him for her. And he stood over her, and rebuked the fever; and it left her and immediately she arose and ministered to them.
LUKE V.
Now when the sun was set, all those that had any sick with various diseases, brought them to him and he laid his hands on every one of 41 them, and cured them. And demons also came And demons also came out of many, crying out, and saying, "Thou art the Son of God." And he rebuking them suffered them not to say, that they knew he was the Christ.
And when it was day, he departed and went into a desert place: and the multitude sought him, and came to him, and urged him not to 43 depart from them. But he said to them, "I must preach the glad tidings of the kingdom of God to other cities also: for therefore am I 44 sent." And he preached in the synagogues of Galilee.
REFLECTIONS UPON CHAPTER IV. J. The temptation of our Lord should teach us what to expect and how to resist. If the Adversary, for wise and holy purposes, was permitted to assault the Lord Jesus, to endeavour to seduce him from honouring the father, can his disciples expect to be free from similar attacks, and like trials? If this enemy of all righteousness thus dared to tempt the Son of God, will he be afraid to tempt weak and sinful mortals? If then Satan, or his messengers, be suffered to buffit us, let us not think that some unusual or strange thing has happened to us; for this is what is common to the followers of Christ. Like him let us resist the devil that he may flee from us. O let us maintain such a humble dépendence on divine aid as never to tempt God by exposing ourselves to danger, in expectation of extraordinary deliverance. Let us learn to overcome the world, and despise all its riches, honours and glories, when offered at the price of our innocence. To do this we must be armed with the sword of the word of God; and whenever tempted use this as our defence.
Teacheth from a ship. CHAPTER V.
A. D 31. Christ teacheth out of Peter's ship; a miraculous draught of fishes; a leper cleansed; one sick of the palsy healed; Matthew called ; he eateth with publicans, &c.
34-37. Ah! what hast thou, &c. See note, Mark i. 24-28, and Matt. Viii. 29, &c.
38-39. Into Simon's house. Comp. Matt. viii. 14, and Mark i. 29. 40–44. Now when the sun, &c. See note, Mark i. 32, &c. CHAP. V. 1–3. He stood by the lake, &c. Comp. Matt. xiii. 1, 2. Mark iv. 1, &c.
4-11. Launch into the deep, &c. Matthew and Mark mention the callVOL. III. PART XX. O
Now it came to pass, when the multitude 1 pressed on him to hear the word of God, as he stood by the lake of Gennesaret, That he saw 2 two ships standing by the lake: but the fishermen had gone out of them, and were washing their nets. And he entered into one of the 3 ships, which was Simon's, and besought him to launch out a little from the land. And he sat down, and taught the multitude out of the ship. Now when he had ceased speaking, he said to 4 Simon, "Launch out into the deep; and let down your nets for a draught." And Simon 5. answering said to him, "Master, we have laboured during all the night, and have taken nothing nevertheless at thy word I will let down the net." And when they had done this, 6 they inclosed so great a multitude of fishes, that their net began to break. And they beckoned to their partners, who were in the other ship, that they might come and help them. And they came, and filled both the ships, so that they
41. Christ. Griesb.
2. We learn that it was the custom of our Lord to frequent the synagogues every sabbath; and by his own holy example as well as by his precept, he has enforced the observance of it on all his servants and followers. In the synagogues the scriptures were constantly read; and it affords pleasure to reflect, that they have been constantly read in the christian church, and that this is made a part of our religious service. Let us attend to whai Jesus read, it contains a faithful representation of the deplorable state in which the Gospel finds us. The nniserable prisoners of divine justice, captives of Satan, having the eyes of their understanding blinded, and all the powers of the soul enfeebled and polluted. In this state Jesus appears to open the doors of our prison, to break off our fetters, and to restore our sight. He comes to proclaim the blessed jubilee, the free and full forgiveness of all our sins, and the restoration of our lost inheritance. This is the acceptable time; this is the day of salvation; and for these blessings let us ever be thankful.
ing of Simon and the other Apostles, but do not mention the miracle of the fishes. Matt. iv. 18, and Mark i. 16, &c.
6. Began to break. The term must have this sense here; for had it broken altogether, how could they have preserved the fish? Or how could their companions have helped them? The same turn must be given to the
close of the next verse,
8. Lord, for I am a sinful, &c. I have followed Campbell in rendering, 102
A leper is cleansed.
LUKE V. 8 were near sinking. When Simon Peter saw this, When Simon Peter saw this, he fell down at Jesus' knees, saying, "Depart 9 from me, Lord, for I am a sinful man." For astonishment seized him, and all that were with him, at the draught of the fishes which they 10 had taken: And in like manner also were James, and John, the sons of Zebedec astonished, who were partners with Simon. And Jesus said to Simon, "Fear not; henceforth thou shalt 11 catch men." And when they had brought their ships to land, they forsook all and followed him. And it came to pass, when he was in a certain city, behold a man full of leprosy: who, when he saw Jesus, fell on his face, and besought him, saying, "Master, if thou wilt, thou canst make 13 me clean." And he put forth his hand, and touched him, saying, "I will: be thou clean." And immediately the leprosy departed from 14 him. And he commanded him to tell no man: "but go, and show thyself to the priest, and offer for thy cleansing, as Moses commanded, 15 for a testimony to them." But so much the more went there a fame abroad of him: and great multitudes came together to hear him, and to be cured by him of their infirmities. 16 And he withdrew himself into the wilderness, and prayed.
17. And it came to pass on a certain day, as he was teaching, that there were Pharisees and teachers of the law sitting by, who had come from every town of Galilee, and Judea, and Jerusalem and the power of the Lord was exer18 ted in curing the sick. And, behold, men brought on a bed one that was sick of the palsy: and they sought how to bring him in, and to 19 place him before Jesus. And when they could not find by what way they might bring him in because of the multitude, they went up to the roof, and let him down through the tiling, with
A paralytic restored. || bis couch, into the midst before Jesus. And 20 when he saw their faith, he said to him, " Man, thy sins are forgiven thee." And the scribes 21 and the Pharisees began to reason, saying, "Who is this that speaketh blasphemies? Who can forgive sins but God alone?" But when 22 Jesus perceived their reasonings, he answering said to them, "Why reason ye in your hearts? Which is easier? to say, Thy sins are forgiven 23 thee; or to say, Rise up and walk? But that 24 ye may know that the Son of man hath power upon earth to forgive sins, (he said to the sick of the palsy,) I say to thee, Arise, and take up thy couch and go unto thy house." And 25 immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. And they were all 26 struck with amazement, and they glorified God, and were filled with fear, saying, "We have seen strange things to day."
蘩
And after these things Jesus went forth, and 27 saw a publican, named Levi, sitting at the receipt of custom: and he said to him, "Follow me." And he left all, rose up, and followed 28 him. And Levi made for him a great feast in 29 his own house: and there was a great company of publicans and of others that sat down with them. But the scribes and Pharisees mur- 30 mured against his disciples, saying, "Why do ye eat and drink with publicans and sinners?" And Jesus answering said to them, "They that 31 are well need not a Physician; but they that are sick. I am come to call, not the righteous, but 32 sinners, to repentance."
And some said to him, "Why do the disciples 33 of John fast often, and make prayers, and in like manner the disciples of the Pharisees; but thine eat and drink?" And he said to them, 31 "Can ye make the companions of the bride
Kugios Lord here, because Peter seemed to discover that his master was more than a man, which overwhelmed him with fear and awe. Like Manoah, he perhaps thought by seeing so glorious a person, his life could not be continued. Comp. 1 Kings xvii. 18.
12. A certain city, &c. Or town, near to Capernaum, most probably. Comp. Matt. viii. 2. and Mark i. 40.
17. On a certain day, &c. This was at Capernaum in the house where he was accustomed to sojourn, as appears from Matt. ix. 1. compared with Mark ii. 1,
18-26. One that was sick of, &c. Comp. Matt. ix. 2-8. and Mark ii. 3-12, where see the notes.
19. Through the tiling, &c. Some tiling might be removed in order to let the couch down near to Christ. Or we may render, near to the tiling. See Schleus in dia.
27. A publican, &c. See Mark i. 14. and Matt. ix. 9, and notes.
33-35. Why do thy disciples, &c, Comp. ix. 14. and Mark ii. 18, &c. From the former Evangelists, it seems that the disciples of John asked this.


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You are at:Home»older»Panel Discussion Sept. 28 to Focus on Ethics in Political Campaigning
Panel Discussion Sept. 28 to Focus on Ethics in Political Campaigning
CAPE GIRARDEAU, Mo., Sept. 24, 2007 — The Southeast Missouri State University Department of Communication and the University's chapter of the Public Relations Student Society of America are sponsoring a panel discussion on ethics in political campaigning Sept. 28 in Rose Theatre.
The event, scheduled for 2 to 3:30 p.m., is open to the public.
The ethics panel is planned in conjunction with a special topics course on ethics in public relations. The topic also is timely with the upcoming political campaigning season just around the corner.
Panelists will include Dr. Hamner Hill, professor and chair of the Department of Political Science, Philosophy & Religion at Southeast Missouri State University (media ethics); Dr. Karie Hollerbach, assistant professor in the Department of Communication at Southeast (advertising ethics); Dr. Dean Kruckeberg, professor in the Department of Communication Studies at the University of Northern Iowa; and Elizabeth Ziegler, general counsel with the Missouri Ethics Commission.
Kruckeberg will be at Southeast for the weekend teaching MC482 "Special Topics in Public Relations," a course in the Department of Communication's public relations option in which leading practitioners and scholars come to teach intensive one-hour courses for Southeast public relations students. Kruckeberg has lectured in more than 28 countries on the topic of public relations ethics. "With the current political climate and significant media coverage of ethics in campaign finance, we felt that students would benefit tremendously from discussion on the topic by experts from both education and politics," said Doug McDermott, instructor in the Department of Communication. "Whether or not they have an interest in pursuing public service or campaigning as careers, the panel discussion will surely provide knowledge to help them better understand current events."
McDermott said the panel was scheduled to coincide with a visit from guest instructor Kruckeberg. Students on Southeast's public relations program have to take three special topics courses during their degree program.
"Our students have a great opportunity to hear from leading experts about the value of ethics as it relates to political campaigning," said Dr. Susan Gonders, professor in the Department of Communication. "Ethics is a core value and competency embraced by our department and its accrediting bodies."
The Department of Communication at Southeast Missouri State University holds accreditation in mass communication from the Accrediting Council for Education in Journalism and Mass Communications (ACEJMC) and Certification in Education for Public Relations (CEPR) from the Public Relations Society of America (PRSA).
Currently, 109 universities hold ACEJMC accreditation in mass communication, and Southeast and the University of Missouri are the only two in Missouri. Eighteen universities hold PRSA/CEPR certification in public relations, and Southeast is the only one in Missouri. Southeast is one of only nine universities that hold both accreditation in mass communication and certification in public relations.


These four stories from New York Times best-selling author J.T. Ellison reveal what happens when we allow ourselves to step toward the darkness - and find ourselves consumed with regret and doom.
Features J.T.'s newest short story "Catwood", as heard in Dead Ends: Stories from the Gothic South!
Really enjoyed these stories, sometimes nice to have a short story to read, but still be totally into it. More of these books please. Narration very good.
amazing , the stuff that is hard to put down.
The Omen Days was my favorite, it pulls you in and you can feel the emotions of the characters as the story engulfs you.


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The shaking outside of the House of Blues probably had even jaded Angelenos believing that yet another earthquake was making its presence known. Inside, it was just Galactic hitting the stage with a full force attack of funk that ravaged everyone in the room with as much tenacity as any Southern Californian temblor.
Galactic's acid jazz/funk style, influenced by the likes of James Brown, the Funky Meters and Parliament Funkadelic, is something that must be heard live to be believed. The band was on fire. Weaving unbelievably funky jams and fusion improvs into a groove so thick they practically dared you to try and stand still. The band played with an energy that was absolutely contagious and the audience responded with wild dancing, sweating, singing and smoking (of the green variety that is). To keep the audience from collapsing, Galactic would throw out the occasional slow dirty funk or straight-up jazz tune as a breather.
Galactic is definitely a band that understands their audience, as was evident when the band set out on their cover of Black Sabbath's "Sweet Leaf." The song was an obvious nod to a large number of people in the audience who were fans of the sweet leaf themselves.
My one complaint was that much of the crowd didn't roll in until after the opener, The Ivan Neville Band, was almost through with their set. They then started the rude and obnoxious process of pushing their way to the front of the dance floor and past those of us that had given our full time and attention to the opening band and were waiting patiently for Galactic. This type of behavior seems to be spreading and it's an aspect of concert going I truly dislike. Overall though the band's great jams and interaction with the crowd smoothed over the rough edges. I would highly recommend their live shows to everyone who loves a good jam band.
Jason Kuykendall
Solo & Acoustic
Vynyl
In support of his current release, SEE INTO YOUR SOUL, guitarist Tim Reynolds is wrapping up the West Coast leg of his first-ever, national solo acoustic tour. Although he is probably best known for his work with Dave Matthews Band, Tim has played with many great musicians, from jazzman John Dearth to blues rockers Gov't Mule, building a devoted fan-base along the way. Tim last toured the West Coast in the fall of 1999 with the Electric Power Trio (the modern day incarnation of his band TR3), in what can best be described as a post-apocalyptic music meltdown. Tuesday night he got back to basics.
After an enjoyable set by opening act Solomon Grundy, Tim took the stage around 10:00pm. Unassuming, in jeans, a tank top and a pair of well-traveled shoes, Tim is the antithesis of pretense. With little more than a couple of guitars and microphones, Tim's minimalist approach to costume and staging put the focus of the evening squarely on his talent, which gave the crowd an opportunity to really watch him work.
Tim enthusiastically opened the show with "As Far As We Can See", and made his way through the evening. Alternating between his 12 and six string guitars, he found the right balance between quiet acoustic moments and frenzied experimental diatribes. With blistering speed, Tim tore up the fret board with his skill and accuracy. The evening was marked by notable performances of "Hopeful Heresy", and "Is Anybody Here?", the latter boasting a dizzying progression of harmonics that had to be seen to be believed.
After almost 2 hours of relentless playing, Tim closed the show with "Stream", the title track to his 19 masterpiece of the same name.* For his encore, he played "Kundalini Bonfire", and some improvisation. The audiences applause gave way to loud cheers of appreciation as Tim gestured goodnight, smiled and retreated backstage, his final guitar effect still looping.
SEE INTO YOUR SOUL is available at www.timreynolds.com, along with Tim's other electric and acoustic releases. * Watch for the re-release of STREAM this fall, just in time for its 7th anniversary, available on CD for the first time. A mini-tour in support of the re-issue is also planned.
Brett Davidson


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Literature of the American West Series
Writing Her Own Life
Imogene Welch, Western Rural Schoolteacher
by Mary Clearman Blew
Mary Clearman Blew's aunt Imogene Welch embodied the hard-working values of depression-era western America. In Writing Her Own Life, Blew builds a narrative around excerpts from the diaries Imogene kept during World War II while she taught in rural Montana schools and later in Washington State. Through her diary entries we learn of the war's effects on Imogene as she moved from rural, family-centered life in Montana to independent if somewhat lonelier life in Washington State.
After growing up on an impoverished homestead in Montana, Imogene enjoyed the modest comforts of living in a small town in Washington, including electricity and running water. And she experienced the dramatic changes in a school system under stress from the war: separated families, crowded classrooms, and an increasingly mobile population. Imogene's diaries find her exploring a new landscape, worrying about distant friends and family, coping with her newfangled automobile, enduring roommates, and eventually learning to cherish her independence.
Blew explores the transitional experiences of the young schoolteacher and examines traditional and non-traditional ways in which fiction and creative nonfiction recreate the life recorded in the diaries. Moving beyond Imogene's experiences, Blew asks what an inheritance of family stories and text means to a generation of readers who are experiencing transitions different from Imogene's but no less intense.
Mary Clearman Blew is Professor of English and Creative Writing at the University of Idaho, Moscow. She is the author of Bone Deep in Landscape, Balsamroot: A Memoir, Lambing Out And Other Stories (University of Oklahoma Press) and Sister Coyote: Montana Stories and is coeditor of Circle of Women: An Anthology of Contemporary Western Women's Writing.


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Imprint: Jonathan Cape
Dimensions: 129mm x 6mm x 129mm
Kristen Roupenian
She thought, brightly, This is the worst life decision I have ever made! And she marvelled at herself for a while, at the mystery of this person who'd just done this bizarre, inexplicable thing.
Margot meets Robert. They exchange numbers. They text, flirt and eventually have sex – the type of sex you attempt to forget. How could one date go so wrong?
Everything that takes place in Cat Person happens to countless people every day. But Cat Person is not an everyday story. In less than a week, Kristen Roupenian's New Yorker debut became the most read and shared short story in their website's history. This is the bad date that went viral. This is the conversation we're all having.
This gift edition contains photographs by celebrated photographer Elinor Carucci, who was commissioned by the New Yorker to capture the image that accompanied Kristen Roupenian's Cat Person when it appeared in the magazine.
You Know You Want This, Kristen Roupenian's debut collection, will be published in February 2019.
"A breathtakingly accurate and vivid portrait of modern dating dynamics between men and women."
Dolly Alderton
"So real it hurts."
"One of the most talked-about stories ever."
"The equivalent of boiling water poured directly onto an exposed nerve... the most famous short story of the century."
"[This] short story on bad romance captured the imagination of men and women worldwide, sparking a debate that continues today."
Sunday Times Style
"What is it about Cat Person?... The beauty of this story is that it has become a case study for men and women to talk about what makes heterosexual sex so confusing."
"It is rare for a work of fiction to spark such a flurry of excitement, but Cat Person touches a nerve and manages to depict how it feels to be a young woman now."
"The short story that has sent tongues wagging and keyboards tapping since it was published... #CatPerson has cast light on an oft-experienced but rarely discussed form of sexual consent: when yes means no."
"Trending on Twitter, choking Facebook newsfeeds, and whizzing through the ether by email… Cat Person has been a phenomenal success... It's a game-changer."
"Cat Person is both brilliant and disarming in its exploration of the artifice of gender."
Cat Person and Other Stories
You Know You Want This
Kristen Roupenian graduated from Barnard and holds a PhD in African Literature from Harvard. She is a Zell Fellow in the University of Michigan MFA program, and has received numerous awards for her work. She has studied with Laura Kasischke, Jeff Van der Meer and Claire Vaye Watkins. Her short story 'Cat Person' became a viral sensation when it was published by the New Yorker at the end of 2017, dubbed 'the most talked-about short story ever'. You Know You Want This is her first book.
Read women in 2019: VINTAGE classic and new female authors


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Recording & Mixing
D.I.Y. Recording | Lessons & Workshops
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The idea here is to create a general fund for our studio services that artists can draw on when they need it during this period. Musicians can apply for free studio services via the form below. We will allocate the studio time you've paid for appropriately - to those with the greatest need, and to those who we think we can be of most help to. The idea is to offer help keep artists' recording projects alive when they're no longer able to fund them themselves.
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For example, if ...
You were a self employed musician who's lost all or most of their income
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So for instance, our expertise is in the field of recording real life performances of people making real noise with guitars, drums, voices, etc. as well as mixing and mastering this audio into pretty good sounding records.
Therefore we're likely to favour an application proposing this kind of work rather than one that proposes programming some EDM beats with lots of midi instruments.
Again. if you're not sure about whether you think you should apply, feel free to contact us first so we can talk it all through first.
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Nice, SO close to being a master myself now.
I still find it ironic how they made leveling cooking from 1~525 super easy, but at the same time made maxing out all the ways super time (or gold) consuming.
Sungshin IronPaw, buy peaches from her after you get to 530 from her tea, then you'll be able to progress ahead. I had to go train in Orgrimmar as they didnt offer zen cooking in pandora.. go figure.
I want to know how much gold you make from the carts. also how many charges they have and if other players have to be in party to use them.
It should be noted that each of the 5.4 Vale recipes have an additional unique side effect to their Well Fed buffs.
These drop from mobs in Vale of Eternal Blossoms and Ancient Guo-Lai Cache.
The 300-stat recipes do NOT drop from mobs in the Vale - they are only found within the caches.
The three green items such as the Fromage mogu'shan affiné drop from Une armée toute-puissante rares.
The white items like Champibon frais are looted from various items in the Vale or bought from Tantan.
Just wanted to point out that Golden Carp is missing from the list of fish.
When it gave me the option to choose a cooking spec I was like eh what the hell I'll learn all of them.
1) Twice along the journey to 520 you will need to stop cooking an item to learn your next cooking level (75 and 425) if you just go on autopilot you will cap level and waste the mats.
2) A few of the high level recipes only need to be made 2 or 3 times instead of the normal 6.
3) When you hit 520, grab the quest Ready For Greatness, you only get skill ups for the 1st two Rice Pudding that you make, but you need to make 5 to unlock the Way of starter quests.
You might want to mention the Work Order board. It looks like you have to own the farm before you get this item. What about adding in that bit do the guide?
Wonderful guide! I went from lvl 15 to 581 in about 4 hours. Once I started I was so addicted I couldn't stop. Consequently I raised my fishing about 50 lvls catching all the fish. I'm currently stuck at 581 until I gather the necessary mats to max out all the ways! Thank you very much!
I love this guide, I leveled up my cooking to max within a day with this guide. Might I suggest a really wonderful place to catch Emperor Salmon, which in turn is a good to way to farm Ironpaw Tokens? The waters around Stormstout Brewery are chock full of Brew Frenzied Emperor Salmon pools that are bunched together. There's even a Large Brew Frenzied Emperor Salmon pool that I got dozens of fish from. It made putting together Bags of Groceries so much faster for me.
Excellent guide......really helpful to understanding how to level cooking quickly and what the advantages are of each of the "ways"!
Even though all of the Tiller dailies are available from doing the starting quests, and this guide says the Prêt pour de grandes choses Ready for Greatness for quest is required to unlock the cooking daily, you also need to be level 90 for the daily to show up.
If you're in BFA, doing this to get the "Master of the Ways" title and have gold to spare; buy Spirit of Harmony at the AH and then turn them in for Ironpaw Tokens in front of your main faction city in Pandaria.
12 hours of fishing later, I found out you can do this.


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Microjaera morii is een pissebed uit de familie Janiridae. De wetenschappelijke naam van de soort is voor het eerst geldig gepubliceerd in 2005 door Shimomura.

Janiridae