Saint George and the Dragon

The legend of Saint George and the Dragon tells of Saint George taming and slaying a dragon that demanded human sacrifices. The narrative was first set in Cappadocia in the earliest sources of the 11th and 12th centuries, but transferred to Libya in the 13th-century Golden Legend; the narrative has pre-Christian origins, is recorded in various saints' lives prior to its attribution to St. George specifically, it was attributed to Saint Theodore Tiro in the 9th and 10th centuries, was first transferred to Saint George in the 11th century. The oldest known record of Saint George slaying a dragon is found in a Georgian text of the 11th century; the legend and iconography spread through the Byzantine cultural sphere in the 12th century. It reached Western Christian tradition still in the 12th century, via the crusades; the knights of the First Crusade believed that St. George, along with his fellow soldier-saints Demetrius and Theodore, had fought alongside them at Antioch and Jerusalem; the legend was popularised in Western tradition in the 13th century based on its Latin versions in the Speculum Historiale and the Golden Legend.

At first limited to the courtly setting of Chivalric romance, the legend was popularised in the 13th century and became a favourite literary and pictorial subject in the Late Middle Ages and Renaissance, it has become an integral part of the Christian traditions relating to Saint George in both Eastern and Western tradition. The iconography of military saints Theodore and Demetrius as horsemen is a direct continuation of the Roman-era "Thracian horseman" type iconography; the iconography of the dragon appears to grow out of the serpent entwining the "tree of life" on one hand, with the draco standard used by late Roman cavalry on the other. Horsemen spearing serpents and boars are represented in Roman-era stelae commemorating cavalry soldiers. A carving from Krupac, depicts Apollo and Asclepius as Thracian horsemen, shown besides the serpent entwined around the tree. Another stele shows the Dioscuri as Thracian horsemen on either side of the serpent-entwined tree, killing a boar with their spears.

The development of the hagiographical narrative of the dragon-fight parallels the development of iconography. It draws from pre-Christian dragon myths; the Coptic version of the Saint George legend, edited by E. A. Wallis Budge in 1888, estimated by Budge to be based on a source of the 5th or 6th century, names "governor Dadianus", the persecutor of Saint George as "the dragon of the abyss". Budge makes explicit the parallel to pre-Christian myth, I doubt much of the whole story of Saint George is anything more than one of the many versions of the old-world story of the conflict between Light and Darkness, or Ra and Apepi, Marduk and Tiamat, woven upon a few slender threads of historical fact. Tiamat, the scaly, foul dragon, Apepi the powerful enemy of the glorious Sungod, were both destroyed and made to perish in the fire which he sent against them and their fiends: and Dadianus called the'dragon', with his friends the sixty-nine governors, was destroyed by fire called down from heaven by the prayer of Saint George.

In anticipation of the Saint George iconography, first noted in the 1870s, a Coptic stone fenestrella shows a mounted hawk-headed figure fighting a crocodile, interpreted by the Louvre as Horus killing a metamorphosed Setekh. Depictions of "Christ militant" trampling a serpent is found in Christian art of the late 5th century. Iconography of the horseman with spear overcoming evil becomes current in the early medieval period. Iconographic representations of St Theodore as dragon-slayer are dated to as early as the 7th century by the early 10th century. Theodore is reported as having destroyed a dragon near Euchaita in a legend not younger than the late 9th century. Early depictions of a horseman killing a dragon are unlikely to represent St. George, who in the 10th century was depicted as killing a human figure, not a dragon; the earliest image of St Theodore as a horseman is from Vinica, North Macedonia and, if genuine, dates to the 6th or 7th century. Here, Theodore is not slaying a dragon.

One of the Vinica icons has the oldest representation of Saint George with a dragon: George stands besides a cynocephalous St. Christopher, both saints treading on snakes with human heads, aiming at their heads with spears. Maguire has connected the shift from unnamed equestrian heroes used in household magic to the more regulated iconography of named saints to the closer regulation of sacred imagery following the iconoclasm of the 730s. In the West, a Carolingian-era depiction of a Roman horseman trampling and piercing a dragon between two soldier saints with lances and shields was put on the foot of a crux gemmata in the Treasury of the Basilica of Saint Servatius in Maastricht; the representation survives in a 17th-century drawing, now in the Bibliothèque Nationale de France in Paris. The "Christianisation" of the Thracian horseman iconography can be traced to the Cappadocian cave churches of Göreme, where frescoes of the 10th century show military saints on horseback confronting serpents with one, two or three heads.

One of the earliest examples is from the church known as Mavrucan 3 dated to the 10th century, which portrays two "sacred riders" confronting two serpents twined around a tree, in a striking parallel to the Dioskuroi stela, except that the riders are now attacking the snake in the "tree of

Words and Deeds

"Words and Deeds" is the eleventh episode of the third season of House and the fifty-seventh episode overall. This episode concludes the Michael Tritter story arc that began in the episode "Fools for Love". Derek, a firefighter, has just escaped a burning building when he begins to have trouble breathing and becomes delirious, he staggers over to the burning building before being stopped by fellow firefighter, Amy. Derek complains that he is freezing though he is within yards of the burning building; the first diagnosis is MRSA to which Derek asks if, what makes him see blue. Dr. Cameron realizes that this is something different and House suggests male menopause. House orders a hormone panel; the team tests for this latest theory but Derek becomes disturbed and begins to strangle Cameron. Meanwhile, House visits Tritter and although House apologizes, Tritter ignores him and says he only cares about House's actions. Back at the hospital, Foreman insists it must be neurological and asks CT the brain and gives lumbar puncture to test for meningitis.

House agrees leaves and reveals that he is checking himself into rehab. Derek begins to have trouble breathing and it is discovered that he is having another heart attack; the team goes to House for advice who tells them to look at what was in common during this attack and the previous two he had: Amy was present. To test this, the team brings Amy in with Derek. Both confused, Derek goes into another heart attack. Derek reveals that his brother is dating and engaged to Amy and Cameron realizes that Derek is so in love with Amy that it is killing him to see her with another man: Broken heart syndrome. Rather than tell Amy his true feelings, he agrees to electroshock therapy to remove his memories of Amy - and every other memory he has. Cuddy and Derek both consent. Back in rehab, Tritter comes to visit, admits that he is surprised to see House in rehab, though he still refuses to drop the charges against him, saying that his actions lie; the procedure is performed successfully. When Amy and Derek's brother walk in, he has no idea.

Outside the room, Cameron apologizes to Amy for the burden of caring for Derek landing so soon before her wedding. However, Amy has no idea what she is talking about as she's not dating Derek's brother. Meanwhile and Wilson meet in rehab. House apologizes to Wilson for everything; the team calls House, at trial and says that the engagement was a fabricated memory and was not true. House rushes out of court back to the hospital; the team diagnoses Derek with a spinal meningioma that restricted blood to his brain, creating the false memories. In the courtroom, Cuddy is at the stand and is confronted with the log book that shows House's signature taking oxycodone in the name of a dead patient. Cuddy testifies that she replaced the pills with a placebo and had the inventory logs to prove it; the case is dismissed and the judge orders Tritter to stop his investigation on House. The judge tells Tritter that he is mad at House for something he did but that he needs to get over it and move on. However, House is ordered to spend the night in jail for contempt.

Cuddy and Wilson both visit him that night and Cuddy is infuriated with House because she was forced to fabricate evidence and commit perjury so that his case would be dismissed. She tells House. Wilson gives House the pills from the rehab department. Wilson realizes. House has bribed the rehab supervisor to give him Vicodin. Wilson says; when Wilson realizes and remarks that House did not need to apologize to him to maintain his deception, House answers ambiguously, "Believe what you want." In the background plays "Season of the Witch" by Donovan. official site "Words and Deeds" on IMDb

List of Inter-County Highways in Minnesota

Inter-County Highways in Minnesota are roads locally maintained by county highway departments in Minnesota. Though the majority of these Inter-County Highways runs concurrently with other County roads in Minnesota, some run concurrently with other highways in the state. Unlike most county roads in Minnesota that are designated with numbers that are unique only within a county, Inter-County Highways are designated with a letter, but this system is not shown on most maps. However, as these highways provide important alternate routes to the state highway system, the Minnesota Department of Transportation have recommended a local route numbering / labeling system that identifies county routes that are continuous into neighboring counties; these routes, if marked, are marked with either a white square shield or a blue pentagon shield, with a blue square shield containing the route letter directly under shield with the route number. Inter-County A: Todd-Wadena County line on CR 23 South of Verndale, north through Verndale and Blue Grass, to Wadena-Hubbard County line, northeast of Menahga.

Inter-County B: MN 238 at Elmdale north via Randall and Pine River to US 2 at Bena Inter-County C: MN 27 east of Little Falls north via Brainerd to near Pelican Lake Inter-County D: MN 64 northeast of Nimrod east via Pine River to Aitkin County line east of Emily Inter-County E: MN 29 west of Miltona east via Browerville and Randall to MN 27 west of Onamia Inter-County F: Intersection of CR 21 with MN 238 in Upsala, CR 24 through Bowlus, CR 26 through Royalton, Little Rock and Ramey, CR 33, CR 32 to the Morrison-Mille Lacs county line, between Lakin and Page townships. Inter-County G: Mille Lacs County line northeast of Princeton east via Dalbo and Stanchfield to Chisago County line northwest of Rush Point Inter-County H: Sherburne County line northeast of Zimmerman east via Isanti to Chisago County line west of North Branch Inter-County J: US 169 south of Onamia east to County 24 northwest of Mora Google Street View photos, accessed June 2014