Judith (poem) confirmed Saca as the winner on Monday 22 March. Handal recognized Saca's victory, but chose not to congratulate him. Saca announced his intention to seek reconciliation with the opposition FMLN, in an effort to heal old divisions from the country's violent past. Saca selected Ana Vilma de Escobar to be his vice-president. She was previously the director of the Salvadoran Social Security Institute (ISSS). The new government took office on 1 June 2004. 2004 Salvadoran presidential election Presidential elections were held in El Salvador on 21 March 2004. Antonio Saca of the Nationalist Republican Alliance (ARENA) party 	2004 Salvadoran presidential election
27921096	Lucet Lucet A lucet is a tool used in cordmaking or braiding which is believed to date back to the Viking and Medieval periods, when it was used to create cords that were used on clothing, or to hang items from the belt. Lucet cord is square, strong, and slightly springy. It closely resembles knitted I-cord or the cord produced on a knitting spool. Lucet cord is formed by a series of loop like knots, and therefore will not unravel if cut. Unlike other braiding techniques such as , finger-loop braiding or plaiting, where the threads are of a finite 	Lucet
27921097	length, lucetted (or knitted) braids can be created without pre-measuring threads and so it is a technique suited for very long cords. Archaeological finds and a literary description of lucets strongly suggest that its use declined after the 12th century, but was revived in the 17th century. Its use waned again in the early 19th century. A modern lucet fork is normally made of wood, with two prongs at one end and a handle on the other. It may also have a hole through which the cord can be pulled. Medieval lucets, in contrast, appear to be double-pronged	Lucet
27921098	, straight-sided implements, often made of bone. Some were shaped from hollowed bones, left tubular, presumably so that the cord could be drawn through the centre hole. Construction of lucet braid. A number of techniques exist for the creation of lucet cord, all of which produce slightly different cords; it is possible to produce a two-coloured cord by using two strands of differently-coloured yarn. The only materials necessary to lucet are yarn and a lucet fork, also known as a chain fork or a lucet. Skewer-like sticks or knitting needles can be used to pull the yarn 	Lucet
27921099	over as an additional too. Lucets can be bought in shops as kits designed for children. To cast on, the yarn is put through the hole in the lucet from the front, and the yarn in front of the lucet is wound around the prongs twice, in a figure-of-eight motion. The two lower loops are then lifted over the two upper loops, using either the fingers or a stick, until they are lifted over the 'horns' of the lucet fork, after which the thread behind the lucet is pulled to tighten the knot. The process is then repeated	Lucet
27921100	, this time (and every time after) winding the yarn just once around the prongs, as there is already a figure-of-eight of yarn on the fork. When the desired length of lucet cord is reached, the lucet can be cast off by carefully lifting the loops off the prongs, passing the remaining thread through them, and pulling the knot tight. Any loose thread can be cut off with scissors, or tied together to form a closed circle. The cord can be wrapped around the lucet handle as it grows. Lucet cord can be used for decorative edging, draw-strings	Lucet
27921101	, lacing, and any other use where a strong cord is needed. Lucet A lucet is a tool used in cordmaking or braiding which is believed to date back to the Viking and Medieval periods, when it was used to create cords that were used on clothing, or to hang items from the belt. Lucet cord is square, strong, and slightly springy. It closely resembles knitted I-cord or the cord produced on a knitting spool. Lucet cord is formed by a series of loop like knots, and therefore will not unravel if cut. Unlike other braiding techniques such as , finger	Lucet
27921102	Judith (poem) Judith (poem) The Old English poem Judith describes the beheading of Assyrian general Holofernes by Israelite Judith of Bethulia. It is found in the same manuscript as the heroic poem Beowulf", the Nowell Codex (London, British Library, Cotton MS Vitellius A. XV), dated ca. 975–1025. The Old English poem is one of many retellings of the Holofernes–Judith tale as it was found in the Book of Judith, still present in the Catholic and Orthodox Christian Bibles. Most notably, Ælfric of Eynsham, late 10th-century Anglo-Saxon abbot and writer, composed a homily (in prose) of the tale. History and  incompleteness. "Judith" was first discovered as an appendage to the Nowell Codex. Though it is certain that the poem is a derivative of the Book of Judith, still present in the Roman Catholic Bible, its authorship and year of origin remain a mystery. The poem is incomplete: the version in the manuscript is 348 lines long, divided in three sections marked with the numbers X, XI, and XII. The numbers correspond to the 10th verse of chapter twelve, the 11th verse of chapter thirteen, and the 12th verse of chapter fourteen. Only the last three out of twelve cantos have  been preserved. What remains of the poem opens in the middle of a banquet. Had the first nine cantos been preserved, it is often thought that "Judith" would be considered one of the most laudable Old English works. What is certain about the origin of the poem is that it stems from the Book of Judith. After the Reformation, the Book of Judith was removed from the Protestant Bible. However, it is still present in the Roman Catholic and Eastern Orthodox Bibles. Many discrepancies exist between the poem and Book, most notably in regards to the portrayal of Holofernes and  the exaggeration of Judith’s righteousness in the poem. It is unknown when "Judith" became fragmented, but it is suggested that it was already fragmented when Laurence Nowell signed the manuscript in the 1500s. The quantity of the missing text is widely debated. Some scholars use the Apocryphal Judith as evidence for the text missing, while others refute this as unreliable as the Old English poet is not loyal to this source. It is evident that the story of "Judith" has been modified and set within the framework of Anglo-Saxon context. Much of the geographic and political structures relevant  to a Hebrew culture have been removed, allowing an Anglo-Saxon audience to better understand and relate to the poem. Plot, structure and themes. Like "Beowulf", "Judith" conveys a moral tale of heroic triumph over monstrous beings. Both moral and political, the poem tells of a brave woman’s efforts to save and protect her people. Judith is depicted as an exemplar woman, grounded by ideal morale, probity, courage, and religious conviction. Judith's character is rendered blameless and virtuous, and her beauty is praised. In line 109, Judith is referred to as an "ides ellenrof", "a brave woman". The  author gives her the entitlement of a "halige meowle" (line 56), "holy woman", and a "snoteran idese" (line 55), "wise woman", whilst her appearance is described as "aelfscinu" (line 13), "elf-shining", "beautiful". Although Judith kills a man, she appears to be doing God's will; Holofernes, while described to some extent as a standard military leader in the Beowulfian vein, is also cast as a salacious drunk and becomes monstrous in his excess. Portraying the epitome of Germanic heroism, "Judith" was likely composed during a time of war as a model for the Anglo-Saxon people. The Abbot Ælfric  similarly created his own homiletic interpretation of the Book of Judith. At the time of his creation, Vikings were ransacking England. Ælfric professed that Judith was to serve as an example to the people. In a letter, Ælfric wrote: "þeo is eac on English on ure wisan iset eow mannum to bisne, þet ge eower eard mid wæpnum beweriæn wið onwinnende here", meaning "It is also set as an example for you in English according to our style, so that you will defend your land with weapons against an attacking force". Ælfric’s Judith is quite like that of the  poem; furthermore, the characters seem to have served the same purpose—to stand as an example to the people in a time of war. Judith's city of Bethulia was being plundered by Assyrians. Holofernes was an Assyrian general and king, often drunk and constantly monstrous. Judith hatched a plan to save the Israelites and Bethulia. As Holofernes was often drunk, Judith anticipated that he would attempt to seduce her. She pretended to be charmed by Holofernes, allowing herself to be taken to his bedroom. When the unsuspecting Holofernes fell into a drunken slumber, Judith severed his head with a  sword. Thereafter, she proudly displayed his head to her Hebrew army and led them into a victorious battle against the Assyrians. In the Book of Judith, though, the Assyrians simply fled Bethulia after discovering the deceased body of Holofernes. Poetic techniques. Judith contains many of the poetic techniques common to Old English heroic poetry. Alliteration is apparent throughout, as the poem is part of the Old English alliterative tradition. The poem also includes variation, which is poetic repetition through the use of varying descriptions. An example is found in the description of God, who at various times is referred to  as 'ælmihtigan' (the Almighty), 'mihtig Dryhten' (mighty Lord) and 'Scyppende' (Creator). Variation serves to emphasise importance. Destruction and preservation. The only existing copy of the poem is in the Beowulf manuscript, immediately following "Beowulf". Damage to the manuscript was caused by the Cotton fire of 1731 and readings have been lost. In order to account for these lost words, modern editions of the poem are supplemented by references to Edward Thwaites' 1698 edition. Authorship and date. The consensus held by modern scholars allocates "Judith" to the authorship of Cynewulf, though several opposing theories have been proposed. The atypical absence of  Cynewulf’s runic signature has led many not to attribute authorship to him. Stylistically, the poem so strongly reflects the Cynewulfian school that it may just as likely been written by one of Cynewulf’s successors. The existing manuscript text of "Judith", following "Beowulf" in the manuscript, was copied by the second of two scribes. Palaeography. Much codicological and palaeographical evidence was lost in the Ashburnham House fire of 1731, including threads, folds and prick-marks. Studies in palaeography are, however, important and of interest when studying "Judith" and the constituent texts within the Nowell Codex, as the manuscript is  written in two hands. "Judith" is in the hand of the second scribe, as is "Beowulf" from line 1939 onwards. Orthography. In the Nowell Codex, the lack of scribal regularization is of note. The pattern of "-io" spellings in "Judith" is of interest, as "-eo" spellings were conventional in West Saxon literature. Scribe A, who wrote the first 1939 lines of "Beowulf", made sure to use the normal West Saxon spelling in his portion of "Beowulf" and in "The Letter of Alexander the Great to Aristotle", and "The Wonders of the East. Io" spellings also appear in "The Passion of  Saint Christopher", which is the first text in the Nowell Codex. Judith (poem) The Old English poem Judith describes the beheading of Assyrian general Holofernes by Israelite Judith of Bethulia. It is found in the same manuscript as the heroic poem "Beowulf", the Nowell Codex (London, British Library, Cotton MS Vitellius A. XV), dated ca. 975–1025. The Old English poem is one of many retellings of the Holofernes–Judith tale as it was found in the Book of Judith, still present in the Catholic and Orthodox Christian Bibles. Most notably, Ælfric of Eynsham, late 10th-century Anglo-Saxon abbot and