Ahura Mazda is the creator and highest deity of Zoroastrianism. Ahura Mazda is the first and most invoked spirit in the Yasna; the literal meaning of the word Ahura is "lord", that of Mazda is "wisdom". Ahura Mazda first appeared in the Achaemenid period under Darius I's Behistun Inscription; until Artaxerxes II of Persia, Ahura Mazda was worshipped and invoked alone in all extant royal inscriptions. With Artaxerxes II, Ahura Mazda was invoked with Mithra and Anahita. In the Achaemenid period, there are no known representations of Ahura Mazda at the royal court other than the custom for every emperor to have an empty chariot drawn by white horses, to invite Ahura Mazda to accompany the Persian army on battles. Images of Ahura Mazda, were present from the 5th century BCE, but were stopped and replaced with stone carved figures in the Sassanid period and removed altogether through an iconoclastic movement supported by the Sassanid dynasty. "Ahura" is synonymous with the Vedic word "Asura" which means "lord"."Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *mazdáH.

It is taken to be the proper name of the spirit, like its Vedic cognate medhā́, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdʰáH, from Proto-Indo-European *mn̥sdʰh₁éh₂ meaning "placing one's mind", hence "wise"; the name was rendered as Ahuramazda during the Achaemenid era, Hormazd during the Parthian era, Ohrmazd was used during the Sassanian era. The name may be attested on cuneiform tablets of Assyrian Assurbanipal, in the form Assara Mazaš, though this interpretation is controversial. Though it is speculated that Ahura Mazda was a spirit in the Indo-Iranian religion, he had not yet been given the title of "uncreated spirit"; this title was given by Zoroaster, who proclaimed Ahura Mazda as the uncreated spirit, wholly wise and good, as well as the creator and upholder of Asha. According to Zoroastrian tradition, at the age of 30, Zoroaster received a revelation: while fetching water at dawn for a sacred ritual, he saw the shining figure of the Amesha Spenta, Vohu Manah, who led Zoroaster to the presence of Ahura Mazda, where he was taught the cardinal principles of the "Good Religion" known as Zoroastrianism.

As a result of this vision, Zoroaster preach the religion. He stated, he further stated that Ahura Mazda created spirits known as yazatas to aid him, who merited worship. Zoroaster proclaimed; these "bad" deities were created by the destructive spirit. The existence of Angra Mainyu was the source of all misery in the universe. Zoroaster claimed that Ahura Mazda was not an omnipotent God, but used the aid of humans in the cosmic struggle against Angra Mainyu. Nonetheless, Ahura Mazda is Angra Mainyu's superior, not his equal. Angra Mainyu and his daevas, which attempt to attract humans away from the Path of Asha, would be defeated. Whether the Achaemenids were Zoroastrians is a matter of much debate. However, it is known; the representation and invocation of Ahura Mazda can be seen on royal inscriptions written by Achaemenid kings. The most notable of all the inscriptions is the Behistun Inscription written by Darius I which contains many references to Ahura Mazda. An inscription written in Greek was found in a late Achaemenid temple at Persepolis which invoked Ahura Mazda and two other deities and Anahita.

Amongst the earliest surviving inscription, on the Elamite Persepolis Fortification Tablet 377, Ahura Mazda is invoked along with Mithra and Apam Napat, Vedic Varuna. Artaxerxes III makes this invocation to the three deities again in his reign. In Vedic texts which predate these inscriptions by thousands of years, the Vedic gods Mithra and Varuna are mentioned together. In the earliest layer of the Rigveda, Varuna is the guardian of moral law, the ruler over Asuras, one who punishes those who sin without remorse, who forgives those who err with remorse, he is the Guardian deity of the West, meaning regions west of India. He is mentioned in many Rigvedic hymns, such as 1.25, 2.27 -- 30, 8.8, 9.73 and others. His relationship with waters and oceans is mentioned in the Vedas. Vedic poets describe him as an aspect and one of the plural perspectives of the Agni, one of the Primary deity Further, both have wrathful-gracious aspects in Indian mythology; the early Achaemenid period contained no representation of Ahura Mazda.

The winged symbol with a male figure, regarded by European scholars as Ahura Mazda has been now speculated to represent the royal xvarənah, the personification of divine power and royal glory. However, it was customary for every emperor from Cyrus until Darius III to have an empty chariot drawn by white horses as a place for Ahura Mazda to accompany the Persian army on battles; the use of images of Ahura Mazda began in the western satraps of the Achaemenid Empire in the late 5th century BCE. Under Artaxerxes II, the first literary reference as well as a statue of Ahura Mazda was built by a Persian governor of Lydia in 365 BCE, it is known that the reverence for Ahura Mazda, as well as Anahita and Mithra continued with the same traditions during this period. The worship of Ahura Mazda with symbolic images is noticed, but it stopped within the Sassanid period. Zoroastrian iconoclasm, which can be traced to the end

Arthur Lewis Horner was a Welsh trade union leader and communist politician. During his periods of office as President of the South Wales Miners Federation from 1936, as General Secretary of the National Union of Mineworkers from 1946, he became one of the most prominent and influential communists in British public life. Arthur Horner was born in Merthyr Tydfil, South Wales, the eldest surviving son of a family of seventeen children only six of whom lived past infancy. Horner's father was a chargehand porter in the railway goods station, his maternal grandfather and two maternal uncles were miners. His earliest employment was as a grocer's assistant and delivery boy in the coalfield communities around Merthyr. After a short spell in Merthyr railway goods station he was drawn into coalmining employment in 1915 due to his growing interest in the political radicalism of trade union activists in the nearby Rhondda coalfield. Horner's first political affiliation was socialist and Keir Hardie, elected MP for Merthyr Tydfil in 1900, was his first political hero.

After he had joined the Independent Labour Party in Merthyr, Horner moved to the colliery village of Ynyshir in the Rhondda where he became a protégé of Noah Ablett, trade union militant, executive member of the South Wales Miners Federation and convenor of local classes in Marxist education which Horner attended. During this period Horner relinquished the strong Christian faith of his teenage years during which he had been baptised into the Churches of Christ; this small but intellectually inclined Protestant sect, had recognised his potential talent as a preacher and financed a period of training for him as a lay evangelist from which he gained considerable confidence in public speaking and debate. Opposing the First World War from the standpoint of class solidarity, in 1917 he fled to Dublin to avoid arrest for ignoring his call-up papers. Horner was a supporter of demands for Irish Home Rule and became involved with the rebel factions from the 1916 Easter Rising, joining the Irish Citizen Army.

Horner said that he chose Ireland because he believed the "Irish are the only people waging a war of real freedom" On his return to Britain he was arrested by the police and handed over to the army. For disobeying orders he was sentenced to six months hard labour at Wormwood Scrubs. After he had served his sentence he was refused the amnesty made available after the war to most conscientious objectors and sent to Carmarthen jail; the SWMF campaigned for his release and to this end secured his election in absentia as checkweighman at Mardy Colliery, one of the most militant collieries in the Rhondda valleys. To add to the pressure on the authorities Horner began a hunger strike, refusing both food and water. After six days this combination of tactics secured his release in May 1919. Horner became a founding member of the Communist Party of Great Britain in 1921, he was part of the nucleus of Communists who founded the National Minority Movement in August 1924. Elected to the Executive Committee of the SWMF in 1926, he played a leading role in the ten-month-long countrywide lockout of coalminers in 1926, following the General Strike.

During the early years of the 1930s Horner's disaffection with the CPGB's policy towards trade unions was such that he faced expulsion from the party. "Hornerism" was denounced by the CPGB Executive as a deviation from the Comintern’s Third Period or "Class Against Class" line. Horner travelled to Moscow in 1931 to appeal against his proposed expulsion before a Comintern commission; the verdict, which identified mistakes on both sides, was sufficiently equitable for Horner to feel he could comply with the required public admission of his alleged mistakes. In 1932, imprisoned on trumped-up charges of unlawful assembly, Horner took the opportunity availed to him as Cardiff prison librarian to study The Art of War by Carl von Clausewitz, a work which would influence his future approach to formulating Union strategy and class politics in general – leading to further conflict with the CPGB Executive, his increased strategic awareness would leave him inclined against indiscriminate outbreaks of industrial action jeopardising the Union's strength and ability to win concessions for its members.

Having stood unsuccessfully as a CPGB Parliamentary candidate in the 1933 Rhondda East by-election, Horner was elected President of the South Wales Miners' Federation in 1936. He served until 1946 and was instrumental in effecting a series of compromise settlements with the coal owners that rationalized industrial relations and improved wages and conditions. During the Second World War, from his position on the Executive of the Miners' Federation of Great Britain, Horner exploited to the full the union's enhanced bargaining position, securing significant improvements in miner's wages and conditions, he played a key role in regulating relations between the wartime government, the coal owners, the unions. His force of character and intellectual abilities were recognised by civil servants and ministers in the wartime coalition government, who used his enthusiasm and tactical finesse to great advantage to maximise coal production. In August 1946, Horner was elected General Secretary of the unified National Union of Mineworkers into which the coalfield unions had merged.

Horner's reputation was such that he was in a commanding position to direct the union's strategy on the nationalisation of the industry and thereafter during the period of post-war reconstruction. This strategy linked a commitment to increased productivity to a series of demands set out in the 1946 Miners’ Charter; these included: a five-day working week without loss of pay.

"All rights reserved" is a copyright formality indicating that the copyright holder reserves, or holds for its own use, all the rights provided by copyright law. Originating in the Buenos Aires Convention of 1910, it is unclear if it has any legal effect in any jurisdiction. However, it is still used by many copyright holders; the phrase originated as a result of the Buenos Aires Convention of 1910. Article 3 of the Convention granted copyright in all signatory countries to a work registered in any signatory country, as long as a statement "that indicates the reservation of the property right" appeared in the work; the phrase "all rights reserved" met this requirement. Other copyright treaties did not require this formality. For example, in 1952 the Universal Copyright Convention adopted the © symbol as an indicator of protection; the Berne Convention rejected formalities altogether in Article 4 of the 1908 revision, so authors seeking to protect their works in countries that had signed on to the Berne Convention were not required to use the "all rights reserved" formulation.

However, because not all Buenos Aires signatories were members of Berne or the UCC, in particular the United States did not join UCC until 1955, a publisher in a Buenos Aires signatory seeking to protect a work in the greatest number of countries between 1910 and 1952 would have used both the phrase "all rights reserved" and the copyright symbol. The requirement to add the "all rights reserved" notice became obsolete on August 23, 2000, when Nicaragua became the final member of the Buenos Aires Convention to become a signatory to the Berne Convention; as of that date, every country, a member of the Buenos Aires Convention was a member of Berne, which requires protection be granted without any formality of notice of copyright. The phrase continues to hold popular currency and serves as a handy convention used by artists and content creators to prevent ambiguity and spell out the warning that their content cannot be copied freely. Copyright formalities Copyright notice Creative Commons. Public domain