Domestic goddesses

Conclusions II

During the marriage the woman had special duties in relation to animals kept close to the house. This could include providing rushes for animals in pens but in particular, she was also in charge of the dairy and dairy products, butter and cheese.
She was also in particular charge of producing textiles and clothing for the household whether from wool or flax.
She had a duty of hospitality independent of that of her husband. When guests came to visit, she was in charge of providing baths and comfort and often helped to serve drink and foodstuffs to the guests.
I Cilldara doronad in firt sa- .i. Dune trúag dia rodlect rí Lagen lind 7 ní rabai adbar a dnma co tánic co Brigit. Is and roboi Brigit i fothrucad ara cind co roattaig in duine trúag sin hise co rocobrad é, co rosén Brigit iarsen in fothrucud i rrabai co ndernai lind de 7 co tardad don dune iarsen 7 co tarait side done ríg
At Kildare this miracle was performed, that is, there was a poor man on whom the king of Leinster had a claim for ale and he had not wherewith to make it up so he came to Brigit. Brigit was in her bath when he came. The poor man besought her to help him. Then Brigit blessed the bath in which she was and made ale from it. Afterwards it was given to the man and he gave it to the king.
Tunicam per totum textam Christi mater feceret– The mother of Christ has made a garment woven throughout
8th C Cethairslicht Athgabálae – The Four Divisions of Restraint
Athgabail aile im log lamthoraid. Im duilchine im fobrithe im apartain mna diaraile im cach nadbur bis I feirtsib im fertais in snimaire in pesbolg, in fethgeir, im aiced fige uile. Im flesc lin, im cuicil, im lugarmain, im cloidem corthaire, im abrus, im comopair nabairse, im corthair. Im aiste lamthoraid. Im iadag cona ecortaig, im criol, im crandbolg, im rinde im chusail, im snathait im snaithe liga

Another distraint re the worth of "hand-fruit" (handiwork). As wages, as payment, as gift (?) from any woman concerning each piece of equipment she has for spinning:

around the shaft, the spindle (?), the "purse-bag" (for wool?) the weaver's reed (?), the implements for plaiting/weaving (?). Around the rod of linen, the distaff, (Latin colucula) the spool stick (?), returning thing used in fringe-making (?), thread, stick for winding, little stick used for returning. Around specific handiwork, a wallet with its contents, a receptacle (?), a "stickbag" (= scoop?), points(?) hoops (?), needle, beautiful (coloured) threads ….

Cuicel cotat roded do cach mnaí – a distaff entwinned …?.. for every woman (CIH 587: 27)
Cáin Lanamna §16 – division of CLOTH AND MATERIALS in a separation
Leth do mnaí a étuch nó lamthorad sníthiu, trian a cirthu adblam, lethtrian a llóaib 7 a scúapaib lín, trian a cruib glaisne, leth mad coitethe.

The woman gets one half of the clothing or woven handiwork, one third of prepared combed wool (that is wool combed and greased - belad - and mixed), one sixth of fleeces and of sheaves of flax (after drying it), one third of containers of woad and one-half if it is dried (if it is prepared dye).
A "sack" of malt made from barley grown on high.. soil (ardtreichem talman) in level land of three roots which has been properly manured and it is ploughed for three days in the month of March; malt which takes 15 days to produce; a full day (24 hrs) steeping, one and a half days draining, four and a half days under cover, three full days lying exposed until it is heaped up in piles and five full days in piles before being "combed" and in ridges after being combed and finally kiln-dried.
Three tests are made on the malt: a test after it has been kiln-dried but before it is ground; a test after it has been ground – a small cake is made from it in order to confirm its taste and its health; a test of the wort before it begins to ferment.
Cáin Aicillne
Mo cuile se, Cuile Fiadat find, Cuile robennach mo rí
Cuile co nni ind
My store-room is a store-room of the fair God, a store-room which my King has blessed, a store-room with something in it.





EARLY IRISH SATIRE : A mír do duine a delb in demain
A cír i cuile a chrebair chuilig
You bit of a man, you shape of the Devil
You biting insect in a store-room, you flea-ridden woodcock
(my translation of R. McLaughlin's edition)
Cat cuile – cat of the store-room
Blaí catt cuile – kitchen is a place of immunity of store-room
cats (CIH 290.32)

Story of Saint brigit's mother
In tan dano rosiacht Brigit corrici sen, is and roboi a máthair i nggalar sula icond inis...
Now when St Brigit got as far as that, her mother was with an eye disorder at the milking yard. Brigit went with the druid's charioteer to her mother and took the cooking in her stead and she used to perform great charity with the wealth and the druid heard that. "How is it at the milking yard?" "I am happy in the first place" said the charioteer; "the calves are fat and the guests are contented. But the druid and his wife were displeased that charity was being exercised by Brigit. So they came with a large hamper to get a chance to enslave Brigit unless plenty of butter was found. And yet she only had the produce of one churning and a half. So she repeated this verse:
See edition of Bethu Brigde by D. Ó hAodha
Cáin Lanamna §14 – division of grain & salted meat in a separation
Trian n-aurgnama .i. etha 7 saille rannthair i tri .i. Trian as do mnaí frisa mbí ar 7 búain 7 croud 7 bíathad 7 méthad acht méthad for mlicht: it dá trian i suidiu do mnaí

One –third of the labour of the grain (corn for eating) and salted meat (pigs) is divided into three; i.e. one-third of it for the woman who does the ploughing (in the springtime) and reaping (in the autumn) and tending the pens (of cows and young pigs) and feeding and fattening.
EXCEPT FOR FATTENING ON MILK IN WHICH CASE THE WOMAN HAS TWO THIRDS
Producer of dairy products
Commentary to Cáin Lanamna ( x 2)
Mardentaid cach bean a leith re lacht
- every woman is a great worker when it comes to milk.

Táin Bó Cúailgne (Book of Leinster) ll. 4046-7
Dobér-sa cach bó 7 cach ben díb cá lias 7 cá machad, co'aitte 7 co'aidbai fadessin ar mbúaid chatha 7 chomlaind 7 chomraic

I shall bring back every cow
and every woman to fold and to
milking enclosure, to place and
to her own dwelling, after victory
in battle and combat and contest

Adomnán's life of columba (7th C)
This youth returned after the milking of the cows, carrying on his back a vessel full of new milk (portans vasculum nouo plenum lacte) and he asked the saint to bless this burden.... The fastening peg (gergenna) of the lid was thrust back through its two holes and thrown far off; the lid fell to the ground ,,,, The boy put down the vessel on its base, upon the ground with the little that remained of the milk.
II 16
See Penguin edition by Richard Sharpe
Cáin Lamamna §12 - division of milk products in a separation
A cummat mlicht con-fodlaither i trí etir tír 7 cethrai 7 aurgnam. Trian n-aurgnama: a leth do mnaí do-gní; a leth n-aill in lethtrín do lestraib; a leth n-aill dá trian do aithiuch tige as, oíntrian do aurgnamthaib fothrebtha

Likewise milk products are divided into three between land and cattle and labour.

Labour's third: one half of it to the wife who does [the work]; (but) one third of that half for whoever owns the vessels. The second half; two thirds for the master of the house, one third for the farm-workers.
Woad – for blue
Gorze for yellow
Lichen for brown
Elderberries
for pinks and purples
Sorrel to act as mordaunt (fix dyes)
Epistil Ísu – laws on celebrating sunday
Abras aidchi luain, mad fige, a loscad etir garman 7 cech n-adbar olchena 7 asrenar secht n-unga ina díri. Mad abras etir dí láim is leth n-unga argait ind. Nech immaber biail I n-domnach, loscad a thinthaig 7 a lomna 7 dílsi a bela 7 unga argait ind.
Yarn-working on Sunday night, if it is weaving, the weaver's beam and all other material shall be burnt and seven ounces of silver are paid as a fine. If it be yarn-working with two hands, it is half an ounce of silver.

7 oz silver = equivalent to 7 milch cows = 336
hens
½ oz silver = 24 hens

Reconstruction of Iron Age loom, Castell Henllys, Pembrokeshire
Legal Responsibilities of wives of different status
The bé cuitchernsai – woman of co-leadership - and the cétmuinter – first of the household with sons and without sons and the adaltrach – mistress – with sons, these four women may give their lóg n-enech -honour price- from their excess
in the presence of their husbands and in their absence
for a loan and for lending
For contracts and transactions
And from their half of the marriage contribution, they may give two/thirds of their own honour price wither in the presence of their husbands or in their absence
And they may give their entire excess to free their friends from imprisonment or chains
And they may give their half of the marriage contribution up to great want or great poverty
The secondary wife without sons, she does not give anything in the absence of her husband except a reaping hook etc; she gives nothing in his presence except that which her partner commands. She gives her excess to free her friends and one sixth from her half of the marriage contribution; she enters into suretyship ito one third of her honour price if she is a woman of personal property in the presence of her partner and she does not enter into anything in his absence and she does not enter into anything except regarding the four contracts in which she has a share: selling cows and sheep and food and clothing.

And each woman in general gives the gifts which are listed in the booklet for her needy friends each year and it would be from her property .i.e. A wife of a mídbadach gives a scruple; a wife of every ócaire gives 3 scruples; a wife of every bóaire gives up to a female calf in its first year; a wife of every aire iter dá airig gives an ox worth half the price of a milch cow; a wife of an aire déso gives a cow in calf; a wife of an aire tuíseo gives 18 scruples; a wife of every noble from then on up to the king gives an ounce; a wife of every king and every hospitaller and every poet gives three ounces.



St Patrick's prayer for the people of north Munster

Bendacht Dé for Mumain feraib, maccaib, mnaїb,
bendacht forsin talmain do-beir torud dáїb.
Bendacht for cech n-indmas gignes fora mrugaib
cen nech for-ré cobair, bendacht Dé for Mumain.

Bendacht fora mbenna fora lecca
lomna
bendacht fora nglenna, bendacht
fora ndromma
gainem lir fo longaib, robat lir a tellaig
i fánaib, i réidib i sléibib, i mbennaib

Conclusions III
It is clear that the birth of sons enhanced the status of married women. But if a woman was a cétmuinter – first among household, she still had status regardless of the number of children she had borne.
Married women could dispose of a certain percentage of their own property without consultation and could also bring suit against their husbands if they engaged themselves in foolish contracts which might damage the viability of the farm.
Fertility and fecundity of women and of the land were seen as a fundamental sign of the Lord's blessing.

"Well now" said the maiden, "I went one night for hospitality and the hospitality that was given me was not kingly. "What was given to you?" said Fedlimid. "Not hard to tell", said the maiden, "to wit the 44th part of a rotten jaundiced haunch of the left front-part of a mangy calf, with an equal portion of a belt of a bare stripped rib, with a snail of thin lean bacon, with the thin side of a lean pig, with four nasty burnt little scruples of oats left in the low bitter north-east corner of a field on which wind never blew nor sun ever shone which they reaped before it would be reaped and crushed before it would be crushed with an equal portion of four parts of Norse curds after they had been strained through the hard mouth of an old vessel. ..It was of the blueish sickening milk that was on the edge of the lowest back-part of the churn having been churned to putrefaction by pilfering servants in the mad days of spring. ..This is not the hospitality that shall be given to you on the night that you have come.. Houses half-bare, bread half-dry, cups half full, beds half-empty.
The excuse of Gulide's daughter to King Fedlimid (edited Kuno Meyer – see now http://www.ucd.ie/tlh/trans/km.hm.005.t.text.html
You have come at a bad time. The wind is piercing. The bridges are muddy. The stewards are slow. This is always a high-road for many. Here are forges of smiths and lampooners of the road. It is a church on two ridges. It is as frequented as Armagh. He is a man of a cow of one field, a pasture of one goose, a honey-ground for one bee. Our flesh-hooks are raised; our churn-dashes have not been lowered. Our old food is gone, our new food has not come. You have come at a bad time, the time when the old woman shares her bread with the girl. The raven's tail stands high, the dog's tail is low. The noses of our women are strained. There is water in our milking cows after our heifers have run dry. Our women
are pregnant, our cattle barren. There is great
dryness in our kilns, drought in our mills,
no prey for our dogs, our cats are keen and greedy.


Táin Bó Cúailgne – Recension I (9th C)
I swear by the god by whom Ulstermen swear that, unless some man is found to fight with me, I shall shed the blood of everyone in the fort. "Send forth naked women to meet him!" ordered Conchobar. Then the women of Emain came forth to meet him led by Mugain the wife of Conchobar mac Nessa and they bared their breasts to him. "These are the warriors who will encounter you today" said Mugain. He hid his face. Then the warriors of Emain seized him and cast him into a tub (dabach) of cold water. That dabach burst about him. The second dabach into which he was plunged boiled hands high therefrom. The third dabach into which he went after that he warmed so that its heat and its cold were properly adjusted for him. Then he came out and the queen Mugain, put on him a blue mantle with a silver brooch in it and a hooded tunic and he sat at Conchobar's knee which was his resting place always after that.
Broccán's Hymn to Brigit: 9th C
Amra di – in bantrebthach ardoutacht i mMaig Cóil
Loiscis in garmain núi for tein ic funi ind lóig
Ba mó amra arailiu – aridralastar ind nóeb
Matan ba óg in garman lia máthair dith ind lóeg

A miracle of hers: the female householder who refreshed her in Mag Coel
and burned her new weaver's beam on the fire in cooking the calf.
It was a miracle greather than the other that the Saint devised
In the morning the weaver's beam was whole while the calf sucked at its mother

Cáin Lanamna §20 – obligation of both parties to offer hospitality
Fothud fuiririud do chechtar dá lína fo míad. Fo-suidethar a fhlaith 7 a eclais fadesin cechtar dá lína 7 a chardiu 7 a choslointe.

Hospitality and refection are due from each of the two partners according to status... Each of the two partners entertains their lord
and their own church and their friends and his kinsmen.


Cáin Lanamna §25 – Hospitality due specifically from wife
Fo-suidethar in ben lethdáim in fhir amail bes miad céili na mná.
The woman entertains half the retinue of the man in accordance with the status of the woman's partner.
Cidbe tomus fo tigit na dama, da roib in fer ann is landam; mana roibh, is lethdamh. No dano ceana ma fo tomus in fir tancatur na dama, ce beth cinco beth in fer ann, is landam; ma fo tomus na mna, ce beth cinco beth in ben ann, is lethdam
Whomever the visitors come seeking, if the husband is there, it is a full retinue; if he is not there, it is half the retinue. Or then, in any case, if the visitors come seeking the husband, whether or not the husband is there, it is a full retinue. If they come seeking the wife, whether or not the wife is there, it is half the retinue.
Fled Bricrenn ocus Loinges mac nDuíl Dermait
§ 26 Tri bruith íarind i cinn tened. Fo-certaiter isin tenid comdar dergae 7 ata-fregat na téora ócmná 7 berid cech bean díba bruth isin dabaig. Do-chúatar a trur .i. Cú Chulainn 7 Lugaid 7 Lóeg isin dabaig 7 foiligthir doib 7 do-breth didiu tri cuirnn meda doib 7 do-breth colcthach foa tóeb 7 brothach tairrsib 7 breccán tar sodain annúas.

There are three lumps of iron by the fire. They are put into the fire until they are red-hot and the three young women arise and each one of them puts her lump into the vat. The three of them i.e. Cú Chulainn, Lugaid and Lóeg, went into
the vat and were washed and then
three drinking horns of mead were
brought for them and a bed was put
underneath them and a blanket on top
of them and a rug in addition to that.

See edition by Karina Hollo
Commentary to Cáin Lanamna §18 – loss of woman's animals
Mas ar eigin vel mas a ngait rucait a seoit uaithe acht masa marbdile is lanfiach gaite indtib fo cétoir, is fuilleam do rith riu amail robetis for treabaire achtrann. Masa beodili immurgu is lanfiach gaite for cétoir 7 los 7 as 7 geart inntib iar sin 7 lacht 7 gnimrad d'aiseac uad.
If it is by force or if it is by theft that her séts have been taken from her, if they are inanimate possessions, full-fine of theft is paid for them immediately and interest accumulating on them just as there would be on security of outsiders. If it is livestock, however, full fine of theft is paid immediately and calves and milk and dung for them afterwards and milk and labour are paid in restitution by him.
Taken from edition by Charlene Eska (Leiden 2010)
Then their herds of cows, their cattle and their droves were brought to them from the woods and waste places of the province. They were counted and reckoned and recognised. But there was a splendid breeding bull among Ailill's cows. He was a calf of one of Medb's cows and his name was Findbennech. But he considered it unworthy of himself to be counted as woman's property and he went and took his place as bull to the king's cows. For Medb it was as if she had not a pennyworth of possessions since she had not a bull as great as that for her cows.
Their great flocks of sheep were brought from fields and pastures and open plains. They were counted and reckoned and it was recognised that they were equal, of the same size and the same number. There was a splendid breeding ram among Medb's sheep and he was worth a bond maid but there was an equally good ram among Ailill's sheep.

From grazing lands and paddocks were brought their stallions and steeds and studs. In Medb's stud there was a splendid stallion at stud and he was worth a bond maid. Ailill had a similar stallion at stud to match him.

Then their great herds of swine were brought from woods and sloping glens and remote places. They were counted and reckoned and recognised. Medb had a splendid breeding boar and Ailill had another.


The home of a mruigfer (a man of land) according to Crith Gablach
Why is he so called ? From the number of his lands. He has land worth 21 cumals. He is the bóaire of adjudication, the bóaire of chastity, with all the apparatus of his house in their proper places: a cauldron with its spits and supports; a dabach in which a measure of ale can be brewed; a cauldron for ordinary use, small accoutrements, including irons and kneading troughs and wooden mugs so that he does not have to ask for them; a washing-trough and a washing tub, vessels, candlesticks, knives for cutting rushes, ropes, an adze, an auger, a saw, a pair of wooden shafts, axe, working tools for use in every season, a whetstone, a billhook, a hatchet, spears for killing cattle; a fire always alive, a candle on the candlestick

without fail; full ownership of a plough with all its outfit.
(Stone) RINGFORT HOUSE, BOUNDARY AND ASSOCIATED FIELD SYSTEM
And life inside a ringfort house consisted of .....
HOW THE ULSTER WARRIORS CAME TO SUFFER BIRTH PANGS
One day while he was alone on his couch in his house, he saw coming towards him into the main building a shapely woman excellent in appearance, apparel and aspect. The woman sat down on a seat at the fireplace and kindled a fire. Until the end of the day, they remained there without mutual converse on their part. Then she fetched a kneading trough for herself and a sieve and set about preparing food in the house. When the end of the day had arrived, she brought pails with her and milked the cows without asking leave.

Taken from saga Nóinden Ulad

"When the young maidens come to the May-Day feast, they walk in joy
But old and wretched have I become, a walking misery, the feast's kill-joy
I have no sweet talk; no sheep are slain for the wedding I've come to make
My veil is unembroidered plain to hide thin hair not overawed by its beauty.
Once it was swathed in every coloured cloth when I drank good ale."

See edition by D. Ó hAodha in Sages, saints and storytellers
ed. D. Ó Corráin et al. 1982

THE CAILLECH BEARE REMEMBERS HER WEDDING DAY
Domestic Goddess may be
any domestic or hearth goddess;
poetically, euphemistically or ironically, a housewife or homemaker.

Conclusions

Irish wives were active partners in running the farms of early Ireland.
When they married, they became a woman of co-leadership – equal in authority with her husband over the family farm.
As part of the marriage arrangements, the women brought their own animals and goods to the marriage and they retained their ownership over these animals. If a marriage was dissolved, these animals (or their descendants) were handed back to the woman and her family.
They also retained their rights to share in goods produced during the period of the marriage and had enhanced rights with regard to ownership of goods produced by herself.
There are two casks in his house always, a cask of milk and a cask of ale, He is a man of three snouts: the snout of a rooting hog that smooths the wrinkles of the face in every season; the snout of a bacon pig on a hook; the snout of a plough that pierces [the ground] so that he may be ready to receive king or bishop or doctor or judge from the road, and for the visits of every company. He is a man of three sacks (that he has) always in his house for each quarter of the year: a sack of malt; a sack of sea-ash against the cutting up of joints of his cattle, a sack of charcoal for iron tools.
Domestic goddesses – a paper in honour of the farming wives of early Ireland

Dr Catherine Swift
Mary Immaculate College
University of Limerick
He and his wife have {each) four costumes. His wife is daughter of his equal in grade in lawful arrangement of cémuinter-partnership. He is good in oath, in bond, in guarantee, in evidence, in hostage, in loan, in loan at interest free from theft, from plunder, from homicide. Two cumals are his capital from a lord. A cow with its accompaniment is his house-custom, both winter-food and summer-food. Three persons are his retinue (dám) in the túath. He is entitled to butter with condiment (tarsann) always. He protects his equal in grade. He is entitled to salted meat on the third, fifth, ninth, and tenth days, and on Sunday.

Taken from translation by Eoin MacNeill in Proceedings of the Royal Irish Academy 1923







Pillow talk episode in Recension II of Táín Bó Cúailgne (from Book of Leinster – see edition by Cecile O'Rahilly 1969)

"Nevertheless" said Medb, "my property is greater than yours".
"I am surprised at that" said Ailill, "for there is no-one who has greater possessions and riches and wealth than I and I know that there is not."
There were brought to them what was least valuable among their possessions that they might know which of them had more goods and riches and wealth. There were brought to them their wooden cups and their vats and their iron vessels. There were brought to them their rings and their bracelets and their thumb-rings, their treasures of gold and their garments, as well purple as blue and black and green, yellow and variegated and grey; dun and chequered and striped.
Táin Bó Cúailgne – Cattle raid of Cooley
Seven houses he has, a kiln, a: barn, a mill - his share therein so that he grinds in it for others, a dwelling of twenty-seven feet, an outhouse of seventeen feet, a pigsty, a calf fold; a sheep-fold. Twenty cows, two bulls, six oxen, twenty pigs, twenty sheep, four hogs of the forest, two brood sows, a saddle-horse, an enamelled bridle. Sixteen sacks (of seed) in the ground. He has a bronze cauldron in which a hog sits. He owns a faithche (infield) in which there are always sheep without (need to) change ground.

§ 1 Soire Domnuig ó tráth espartai Dia Sathairn co fuine maitne Die Lúain cen imrim, cen imthecht, cen creic cen cundrad, cen acrae, cen brethemnas, cen berrath, cen folcuth, cen fothrucud, cen gnim cloine, cen rith n-espai, cen mbleith, cen fuini, cen maistriud, cen scoltad conduid, s cen glanad tige, cen eire for dam na ech na duine, cen nach ngnim is dir mugsaine, cen imthecht do neoch a crich thire ini[d]-tecmai

Cáin Domnaig – what is permitted
to seek communion and baptism and a leech and fire and water and a byre and food for guests; [to travel] the little [distance] of a journey that remains over to a person who is coming from afar on the eve of Sunday until he attain a dwelling that shall shelter him; to attend church by clerics and by nuns; to seek out his house by every one after the promulgation of the Law; to make for a cooking-pit and to return therefrom to a house without erring by wandering (?) astray; to go to sermon and mass and to the agony (?) of death; to track down theft and lawbreakers; to apprehend an [escaped] captive; to give warning before enemies; to provide food for guests for the sake of Christ; to go in the direction of a cry and a scream and to help cattle against wolves and a quagmire; to survey (?) land; to herd cattle; to track after bees or cows in heat; [to fetch] a midwife for a woman in labour; [to bring] a bull to a cow; to drive [cattle] to a cooling pond; [to repair] breaches (?) of land law,
Cáin Domnaig [Law of Sunday- 8th C]
what is not permitted
§ I. The sanctity of Sunday [extends] from vesper time of Saturday to the end of matins on Monday. [It shall be] without riding, without wandering about, without buying, without legal transaction, without suing, without passing judgement, without shaving, without bathing, without sexual union, without aimless running, without grinding, without baking, without churning, without splitting firewood, without cleaning house, without
a load on ox or horse or man……

Edition by J.G. O'Keeffe in journal Ériu 1905

Click to edit Master title style
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
12/14/2014






#
Click to edit Master title style
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
12/14/2014

#
12/14/2014

#
32


Click to edit Master title style
Click to edit Master text styles






Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
12/14/2014
#



Click to edit Master title style
Click icon to add picture
Click to edit Master text styles





12/14/2014
#

Click to edit Master title style
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
12/14/2014

#
Click to edit Master title style
12/14/2014
#

Click to edit Master title style
12/14/2014

#
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
Click to edit Master title style
12/14/2014

#
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
Click to edit Master text styles
Click to edit Master text styles
Click to edit Master title style
Click to edit Master subtitle style
12/14/2014

















#
28

Click to edit Master title style
Click to edit Master text styles
12/14/2014

















#
Click to edit Master title style
Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level
12/14/2014
#


12/14/2014

Click to edit Master text styles
Second level
Third level
Fourth level
Fifth level

#