prompt_front: Answer the question based on the given passages. Only give me the answer and do not output any other words.

Question: In A League of Their Own, who played the husband of the actress who played Thelma in Thelma and Louise?

The following are given passages.
Context 1: Passage 1:
Thelma Hopkins (athlete)
Thelma Elizabeth Hopkins (born 16 March 1936) is a Northern Irish athlete, who competed in the high and the long jump 
On 5 May 1956 she broke the world record in high jump in Belfast with a jump of 1 74 metres, breaking the record of 1 73 metres set by Aleksandra Chudina of the USSR on 22 May 1954  Her record was broken on 14 July 1956 in Bucharest by Iolanda Balaș of Romania Her achievement in breaking the world record is commemorated by a plaque in Cherryvale Playing Fields, South Belfast 
Hopkins was born in Kingston upon Hull  She competed for Great Britain in the 1956 Summer Olympics held in Melbourne, Australia, in the high jump event, where she won the silver medal jointly with Maria Pisareva  In the 1954 Commonwealth Games she won a gold medal for Northern Ireland 
As well as athletics she excelled at hockey where she was a regular choice for the Ireland women's national field hockey team, playing at forward and winning 40 caps  She also represented Ireland as an international Squash player 
She was one of many signatories in a letter to The Times on 17 July 1958 opposing 'the policy of apartheid' in international sport and defending 'the principle of racial equality which is embodied in the Declaration of the Olympic Games' 
Passage 2:
That Certain Something
That Certain Something is a 1941 Australian musical film directed by Clarence G  Badger and starring Megan Edwards and Thelma Grigg  The plot concerns an American film director who decides to make a musical in Australia  It was the last film directed by Badger, a noted silent era director 

Plot
A famous director, Robert Grimble, comes to Australia to make a film about pioneering women and seeks for an unknown to play the lead role  He casts socialist Miss Hemingway, who soon proves to be temperamental  She is tricked into walking off the job by Jimmie Jones who wants his girlfriend Patsy cast  He succeeds and Patsy becomes a star 

Cast
Production
The film was the first from Argosy Films and was made with the assistance of a bank overdraft from the New South Wales government  It was directed by Clarence Badger, a Hollywood director who had retired to Australia  The original title was Daughters of Australia Megan Edwards had only appeared in a few stage shows before being cast in the lead  She later received a three-year contract from a Hollywood manager The seven-week shoot took place at Pagewood Studios, the first movie made there in three years  The colonial sequence was especially researched  The camera crew included notable cameraman John Howes, who died aged 29 

Release
Despite securing distribution from RKO, reception to the film from critics and the public was poor 
Passage 3:
The Proud and Profane
The Proud and Profane is a dramatic war romance made by William Perlberg-George Seaton Productions for Paramount Pictures  released in theaters on June 13, 1956  It was directed by George Seaton and produced by William Perlberg, from a screenplay by George Seaton, based on the 1953 novel The Magnificent Bastards by Lucy Herndon Crockett  The film stars William Holden and Deborah Kerr with Thelma Ritter, Dewey Martin, William Redfield and Peter Hansen in supporting roles 

Plot
In 1943, Lee Ashley, the widow of a Paramarine lieutenant killed in the Battle of Bloody Ridge on Guadalcanal has joined the American Red Cross un Noumea, New Caledonia, to entertain American servicemen  Her leader at the service club, Kate Connors, had initially been reluctant to have her assigned there lest she use her position as a pilgrimage to find out about her late husband  In addition to entertaining, serving the soldiers and giving French lessons, the Red Cross women are expected to help with the wounded — which Lee initially refuses to do 
A Marine Raider battalion comes to New Caledonia after fighting in the South Pacific  Their commander, Lieutenant Colonel Colin Black, objects to the Red Cross women treating his men softly; he states that the only place for women in war are "skirts" that the men chase and the "sweethearts" that wait for them back home  He changes his mind when he tries to seduce the attractive Lee, who initially refuses his advances  Black decides to gain her interest by pretending he knew Lee's late husband and was with him shortly before he died  Though Lee despises the colonel's arrogance and demands, she is fascinated by him and falls in love with him 
Another member of the battalion is the Navy chaplain, Lieutenant Junior Grade Holmes, whom Kate notices is a changed, silent, and saddened man since she last knew him  During a battle, Holmes had gathered some Marines together in prayer  A Japanese soldier, thought to be dead, threw a hand grenade, killing several and wounding their sergeant  Black demotes the wounded sergeant because he should have known better than to let his men gather in the open and never lets him forget that his presence caused their deaths, with the bodies of the Marines shielding the chaplain from injury  Holmes's guilt is compounded by a tropical fever and exhaustion from working that has taken its toll 
Another man in the battalion is Private Eddie Wodcik, whom Kate had adopted and raised in New York  Kate loves him like her own child and he reciprocates when he is not being watched by his fellow Marines  Eddie feels that Lee looks exactly like his sister would have if she had not died and becomes her protector  Wodcik throws a disrespectful sailor to the floor using jiu jitsu 
Lee and the colonel have dinner on board an American warship  A former neighbor of Lee is now a naval officer aboard and is present at dinner  Lee and the naval officer spend the evening talking about their pre-war civilian lives in a wealthy community  An angry Black later relates to Lee his life of childhood poverty as a half-Indian in Montana  When the Raiders are shipped out for a couple of months, Lee discovers she is pregnant and that the colonel has a wife in Washington  She later learns things about her husband that she never knew  The hot-headed Wodcik also discovers what his colonel has done to Lee 

Cast
Production
Lucy Herndon Crockett (born 4 April 1914 in Honolulu) was a Red Cross worker in the Pacific during World War II  She traveled with Basil O'Connor, national chairman of the American Red Cross, during the war as his secretary and speechwriter  An author of nine books, she wrote the 1953 book The Magnificent Bastards about her experiences with the U S  Marine Corps 

Filming
The film was made with Defense Department cooperation in the United States Virgin Islands and Puerto Rico with production design reflecting New Caledonia in 1943  Technical advisors were Major John W  Antonelli former 1st Marine Raider Battalion and Mary Louise Dowling, Louise A  Wood and Margaret Hagan of the American Red Cross  
Paramount picked up the film rights for The Magnificent Bastards in 1954 and announced Deborah Kerr for the lead   Paramount also stated they would release the film under a different title 

Score and original music
Composer Victor Young wrote the film's score  Ross Bagdasarian Sr  wrote a tie-in song The Ballad of Colin Black 

Reception
Film critic Bosley Crowther of The New York Times wrote in his review: "ANOTHER exhaustive contemplation of the effects of a wartime romance on a sensitive and susceptible woman is put forth in The Proud and Profane, a William Perlberg-George Seaton production for Paramount that came to the Astor yesterday  The lady who runs the emotional gamut for all to behold in this film is an American Red Cross worker at Noumea in the South Pacific during World War II, and the gentleman with whom she dilly-dallies more than somewhat is a major of American marines  With Deborah Kerr as the lady and William Holden as the marine, two earnest and versatile performances are initially guaranteed  That is the virtue of this picture  Miss Kerr does a continuously interesting job as a nervous and self-pitying widow of a marine killed on Guadalcanal who falls for the rough, tough, ruthless major that Mr  Holden plays  And he, in turn, commands attention with the unrelenting vigor and sting that he gives to this hardbitten soldier who starts the chase with only one thing in mind "

Awards
The Proud and Profane was nominated for two Academy Awards, for Best Art Direction-Set Decoration, Black-and-White (Hal Pereira, A  Earl Hedrick, Samuel M  Comer, Frank R  McKelvy) and Best Costume Design, Black-and-White (Edith Head) 

See also
List of American films of 1956
Passage 4:
The Wiz (film)
The Wiz is a 1978 American musical adventure fantasy film directed by Sidney Lumet  A reimagining of L  Frank Baum's classic 1900 children's novel The Wonderful Wizard of Oz featuring an all African-American cast, the film was adapted from the 1974 Broadway musical of the same title  It follows the adventures of Dorothy, a shy, twenty-four year old Harlem schoolteacher who finds herself magically transported to the urban fantasy Land of Oz, which resembles a dream version of New York City  Befriended by a Scarecrow, a Tin Man and a Cowardly Lion, she travels through the city to seek an audience with the mysterious Wiz, who they say is the only one powerful enough to send her home 
Produced by Universal Pictures and Motown Productions, filming took place in Queens, New York from October to December 1977, with a cast starring Diana Ross, Michael Jackson (in his feature film debut), Nipsey Russell, Ted Ross, Mabel King, Theresa Merritt, Thelma Carpenter, Lena Horne and Richard Pryor  Its story was reworked from William F  Brown's Broadway libretto by Joel Schumacher, and Quincy Jones supervised the adaptation of Charlie Smalls and Luther Vandross' songs for it  A handful of new songs, written by Jones and the songwriting team of Nickolas Ashford & Valerie Simpson, were added for the project 
The Wiz was theatrically released on October 24, 1978 to critical and commercial failure, marking the end of the resurgence of African-American films that began with the blaxploitation movement of the early 1970s  The film received generally negative reviews from critics, with many unfavorably comparing the film to its source material, and criticizing the casting of Diana Ross as Dorothy  Despite its initial failure, it became a cult classic among audiences, Jackson's fanbase and Oz enthusiasts  It also received four Oscar nominations at the 51st Academy Awards (Best Score, Best Cinematography, Best Art Direction, Best Costume Design)  
Certain aspects influenced The Wiz Live!, a live television adaptation of the musical, aired on NBC in 2015 

Plot
A crowded Thanksgiving dinner brings a host of family together in a small Harlem apartment, where shy, twenty-four-year-old elementary schoolteacher Dorothy Gale lives with her Aunt Em and Uncle Henry ("The Feeling That We Once Had")  Extremely introverted, she is teased by Aunt Em for having delayed moving out to start her life as an adult ("Can I Go On?")  While Dorothy cleans up after the meal, her dog Toto runs out the open kitchen door into a snowstorm  She succeeds in retrieving him but finds herself trapped in the storm  A magical whirlwind made of snow materializes and transports them to the realm of Oz, depicted as a dystopian version of New York City 
As Dorothy descends from the atmosphere she smashes through an electric "Oz" sign, which falls upon and kills Evermean, the Wicked Witch of the East who rules Munchkinland  As a result, she frees the Munchkins who populate the playground into which she lands  Dorothy soon meets the Munchkins' main benefactress, Miss One, the Good Witch of the North, a magical "numbers runner" who gives her Evermean's charmed silver slippers  Dorothy declares she just wants to get home to Aunt Em  Miss One urges her to follow the yellow brick road to the Emerald City and seek the help of the powerful "Wiz" ("He's the Wiz")  After telling her never to take the silver shoes off, Miss One and the Munchkins disappear and Dorothy is left to search for the road on her own ("Soon As I Get Home") 
The next morning, Dorothy happens upon a mysterious scarecrow made of garbage and saves him from being teased by a group of humanoid crows ("You Can't Win")  The Scarecrow hopes the Wiz might be able to give him the one thing he feels that he lacks: a brain  They discover the yellow brick road and begin to "Ease on Down the Road"  Along the way, they meet the Tin Man in an abandoned amusement park ("If I Could Feel"/"Slide Some Oil to Me") and a Cowardly Lion, banished from the jungle ("I'm a Mean Ol' Lion")  The Tin Man and Lion join them on their quest to find the Wiz, hoping to gain a heart and courage, respectively  En route to the Emerald City, the adventurers escape from a haunted subway station and a group of flamboyant prostitutes known as the "Poppy Girls", who seduce the Lion  The Lion feels deeply ashamed of leading Dorothy into a trap, but she and the rest of the gang cheer him up ("Be a Lion") 
Finally reaching the Emerald City, the four friends are granted an audience with the Wiz, who appears to them as a giant fire-breathing metallic head  He will only grant their wishes if they kill the sister of the Wicked Witch of the East, Evillene, the Wicked Witch of the West, who runs a sweatshop in the underground sewers of Oz  Before they can reach her domain, Evillene learns of their quest to kill her and sends out the Flying Monkeys to capture them ("Don't Nobody Bring Me No Bad News") 
Vengeful for Dorothy having killed her sister, she dismembers the Scarecrow, flattens the Tin Man, and hangs the Lion up by his tail in hopes of making Dorothy give her the silver shoes  When she threatens to throw Toto into a fiery cauldron, Dorothy nearly gives in until the Scarecrow hints to her to activate a fire sprinkler switch  The sprinklers put out the fire and melt Evillene  With Evillene dead, her spells lose their power, resulting in the freedom of all her sweat shop workers and prisoners ("A Brand New Day") 
The Flying Monkeys give Dorothy and her friends a triumphant ride back to the Emerald City, where they discover that the Wiz is actually Herman Smith, a failed politician from Atlantic City  The Scarecrow, Tin Man, and Lion are distraught that they will never receive their brain, heart, and courage, but Dorothy makes them realize that they already have had these things all along ("Believe in Yourself") even as she fears she will never find her own way home  Glinda appears and implores her to use the magic of the silver slippers ("Believe in Yourself (Reprise)")  After thanking Glinda and saying goodbye to her friends, she reminisces about "Home"  She clicks her heels together three times and discovers she is back near home with Toto in her arms 

Cast
Music
All songs written by Charlie Smalls, unless otherwise noted 

Production
Pre-production and development
The Wiz was the eighth feature film produced by Motown Productions, the film/television division of Berry Gordy's Motown Records label  Gordy originally wanted the teenaged future R&B singer Stephanie Mills, who had originated the role on Broadway, to be cast as Dorothy  When Motown star Diana Ross asked Gordy if she could be cast as Dorothy, he declined, saying that Ross—then 33 years old—was too old for the role  Ross went around Gordy and convinced executive producer Rob Cohen at Universal Pictures to arrange a deal where he would produce if Ross was cast as Dorothy  Gordy and Cohen agreed to the deal  Pauline Kael, a film critic, described Ross's efforts to get the film into production as "perhaps the strongest example of sheer will in film history "After filmmaker John Badham learned that Ross was cast as Dorothy, he decided not to direct, and Cohen replaced him with Sidney Lumet  Of his decision not to direct The Wiz, Badham recalled telling Cohen that he thought Ross was "a wonderful singer  She's a terrific actress and a great dancer, but she's not this character  She's not the little six-year-old girl Dorothy in The Wizard of Oz " Lumet’s hiring was met with skepticism, as he was known as a dramatic filmmaker with no previous musical directing experience Though 20th Century Fox had financially backed the stage musical, they ended up exercising their first refusal rights to the film production, which gave Universal an opening to finance the film  Initially, Universal was so excited about the film's prospects that they did not set a budget for production 

Writing
Joel Schumacher's script was influenced by Werner Erhard's teachings and his Erhard Seminars Training ("est") movement, as both Schumacher and Ross were "very enamored of Werner Erhard"  "Before I knew it," said Rob Cohen, "the movie was becoming an est-ian fable full of est buzzwords about knowing who you are and sharing and all that  I hated the script a lot  But it was hard to argue with [Ross] because she was recognizing in this script all of this stuff that she had worked out in est seminars " Schumacher spoke positively of the results of the est training, stating that he was "eternally grateful for learning that I was responsible for my life " However, he also complained that "everybody stayed exactly the way they were and went around spouting all this bull shit " Of est and Erhard references in the film itself, The Grove Book of Hollywood notes that the speech delivered by Glinda the Good Witch at the end of the film was "a litany of est-like platitudes", and the book also makes est comparisons to the song "Believe in Yourself"  Although Schumacher had seen the Broadway play before writing the script, none of the play's writing was incorporated into the film, a fact that was noted and heavily criticized after release During production, Lumet felt that the finished film would be "an absolutely unique experience that nobody has ever witnessed before " When asked about any possible influence from MGM's popular 1939 film adaptation of The Wizard of Oz, Lumet stated that "there was nothing to be gained from [the 1939 film] other than to make certain we didn't use anything from it  They made a brilliant movie, and even though our concept is different – they're Kansas, we're New York; they're white, we're black, and the score and the books are totally different – we wanted to make sure that we never overlapped in any area "

Casting
Michael Jackson, a former Motown star and close friend of Ross, was cast as the Scarecrow  By the start of development, he and his brothers The Jacksons (with the exception of Jermaine Jackson) had left Motown for Epic Records in 1975, after the release of their tenth album Moving Violation, though Michael had yet to release a solo album since Forever, Michael  Cohen, head of Motown Productions, thought Jackson would be perfect for the role of the Scarecrow, and approached Gordy with the idea, who agreed, though Lumet was harder to convince  Lumet wanted Jimmie Walker, star of CBS-TV's Good Times, telling Cohen “Michael Jackson’s a Vegas act  The Jackson 5’s a Vegas act ” Quincy Jones was also skeptical of Jackson, but after Cohen arranged a meeting, flying 19-year-old Jackson to New York, Lumet and Jones saw the qualities that Cohen saw  Jackson's father, Joseph, was wary of the project and saw it as a threat to the Jacksons group cohesion  Cohen moved Michael and his sister La Toya into a Manhattan apartment, allowing him to be on his own for the first time  During production, he became a frequent visitor to New York's famous Studio 54  Jackson was dedicated to the Scarecrow role, and watched videotapes of gazelles, cheetahs and panthers in order to learn graceful movements for his part  The long hours of uncomfortable prosthetic makeup by Stan Winston did not bother him  During production, Jackson asked Quincy Jones who he would recommend as a producer on a yet unrecorded solo album project  Jones, impressed by Jackson's professionalism, talent and work ethic, offered to be producer of what became Off The Wall (1979), then later on the hugely successful albums Thriller (1982) and Bad (1987) 
Ted Ross and Mabel King were brought in to reprise their respective roles from the stage musical, while Nipsey Russell was cast as the Tin Man  Lena Horne, mother-in-law to Lumet during the time of production, was cast as Glinda the Good Witch, and comedian Richard Pryor portrayed The Wiz  The film's choreographer was Louis Johnson 

Filming
Principal photography began on October 3, 1977 and concluded on December 29, 1977  It took place at Astoria Studios in Queens, New York  The decaying New York State Pavilion from the 1964 New York World's Fair was used as the set for Munchkinland, Astroland at Coney Island was used for the Tinman scene with The Cyclone as a backdrop, while the World Trade Center served as the Emerald City  The Emerald City scenes were elaborate, using 650 dancers, 385 crew members and 1,200 costumes  Costume designer Tony Walton enlisted the help of high fashion designers in New York City for the Emerald City sequence, and obtained exotic costumes and fabric from designers such as Oscar de la Renta and Norma Kamali  Albert Whitlock created the film's visual special effects, while Stan Winston served as the head makeup artist 

Songs and score
Quincy Jones served as musical supervisor and music producer  He later wrote that he initially did not want to work on the film, but did it as a favor to Lumet  The film marked Jones' first time working with Jackson, and Jones later produced three hit albums for Jackson: Off the Wall (1979), Thriller (1982) and Bad (1987)  Jones recalled working with Jackson as one of his favorite experiences from The Wiz, and spoke of Jackson's dedication to his role, comparing his acting style to Sammy Davis, Jr  Jones had a brief cameo during the "Gold" segment of the Emerald City sequence, playing what looks like a fifty-foot grand piano 
Of the 28 numbers originally composed by Charlie Smalls and company, 17 were retained in full or in part for the film  “Tornado Ballet”, “I Was Born On The Day Before Yesterday”, “Kalidah Battle”, “Lion's Dream”, “Emerald City Ballet (Psst)”, “So You Wanted to Meet the Wizard”, the Act 2 Entr'acte, “Funky Monkeys”, “Who Do You Think You Are?”, “Y'all Got It”, and “A Rested Body” were cut 
Four new numbers were added, "Can I Go On?", the instrumental "Poppy Girls Theme", "Emerald City Sequence" and "Is This What Feeling Gets? (Dorothy's Theme)"  “You Can't Win”, a song originally written for the musical’s Baltimore run that was cut after it was transferred to Broadway, was reincorporated 

Release and reception
Box office
The Wiz proved to be a commercial failure, as the $24 million production only earned $13 6 million at the box office  Though prerelease television broadcast rights had been sold to CBS for over $10 million, in the end, the film produced a net loss of $10 4 million for Motown and Universal  At the time, it was the most expensive film musical ever made  The film's failure steered Hollywood studios away from producing the all-black film projects that had become popular during the blaxploitation era of the early to mid-1970s for several years 

Home media
The film was first released on VHS home video in 1981 by MCA/Universal Home Video (with a reissue in 1992) and was first broadcast on television on CBS on October 11, 1980 then on May 5, 1984 (edited to 100 minutes), to capitalize on Jackson's massive popularity at the time  It continues to be broadcast periodically on Black-focused networks such as BET, TVOne, BET Her, and was the inaugural broadcast on the Bounce TV digital broadcast network  The Wiz is often broadcast on Thanksgiving Day (attributed to the opening scene of Dorothy's family gathered for a Thanksgiving dinner) The film was released on DVD in 1999; a remastered version entitled The Wiz: 30th Anniversary Edition was released in 2008  Extras on both DVD releases include a 1978 featurette about the film's production and the original theatrical trailer  A Blu-ray version was released in 2010 

Critical reception
Critics panned The Wiz upon its October 1978 release  Many reviewers directed their criticism at Diana Ross, whom they believed was too old to play Dorothy  Most agreed that what had worked so successfully on stage simply did not translate well to the screen  Hischak's Through the Screen Door: What Happened to the Broadway Musical When It Went to Hollywood criticized "Joel Schumacher's cockamamy screenplay", and called "Believe in Yourself" the score's weakest song  He described Diana Ross's portrayal of Dorothy as: "cold, neurotic and oddly unattractive"; and noted that the film was "a critical and box office bust"  In his work History of the American Cinema, Harpole characterized the film as "one of the decade's biggest failures", and, "the year's biggest musical flop"  The Grove Book of Hollywood noted that "the picture finished off Diana Ross's screen career", as the film was Ross's final theatrical feature  In his 2004 book Blockbuster, Tom Shone referred to The Wiz as "expensive crud"  In the book Mr  and Mrs  Hollywood, the author criticized the script, noting, "The Wiz was too scary for children, and too silly for adults " Ray Bolger, who played the Scarecrow in the 1939 film The Wizard of Oz, did not think highly of The Wiz, stating "The Wiz is overblown and will never have the universal appeal that the classic MGM musical has obtained "The decision to hire Sidney Lumet, a dramatic filmmaker without any prior experience directing musicals, was criticized, with many critics believing his style was unsuited to the material or genre  The cinematography and production design, which replaced the fantastical Oz settings of the stage version with gritty urban cityscapes, were likewise criticized  Critics also questioned the decision to cut large portions of the original score, in some cases substituting original compositions that were regarded as inferior Jackson's performance as the Scarecrow was one of the few positively reviewed elements, with critics noting that Jackson possessed "genuine acting talent" and "provided the only genuinely memorable moments " Of the results of the film, Jackson stated: "I don't think it could have been any better, I really don't " In 1980, Jackson stated that his time working on The Wiz was "my greatest experience so far       I'll never forget that " Gene Siskel and Roger Ebert gave the film some of its most positive reviews on Sneak Previews  Siskel called it "superior musical theater," said Diana Ross was "superb," "terrific" and came across as "a real star" but had reservations about the film's "heavy message " Ebert praised other cast members and numerous technical aspects of the film, saying it was "fun" and in the "great tradition of the American musical " The film received another positive critique for its elaborate set design in the book American Jewish Filmmakers, which noted that it "features some of the most imaginative adaptations of New York locales since the glory days of the Astaire-Rogers films " In a 2004 review of the film, Christopher Null wrote positively of Ted Ross and Richard Pryor's performances  However, Null's overall review of the film was critical, and he wrote that other than the song "Ease on Down the Road", "the rest is an acid trip of bad dancing, garish sets, and a Joel Schumacher-scripted mess that runs 135 agonizing minutes " A 2005 piece by Hank Stuever in The Washington Post described the film as "a rather appreciable delight, even when it's a mess", and felt that the singing – especially Diana Ross's – was "a marvel" The New York Times analyzed the film within a discussion of the genre of blaxploitation: "As the audience for blaxploitation dwindled, it seemed as if Car Wash and The Wiz might be the last gasp of what had been a steadily expanding black presence in mainstream filmmaking " The St  Petersburg Times noted, "Of course, it only took one flop like The Wiz (1978) to give Hollywood an excuse to retreat to safer (i e , whiter) creative ground until John Singleton and Spike Lee came along  Yet, without blaxploitation there might not have been another generation of black filmmakers, no Denzel Washington or Angela Bassett, or they might have taken longer to emerge " The Boston Globe commented, "the term 'black film' should be struck from the critical vocabulary  To appreciate just how outmoded, deceptive and limiting it is, consider the following, all of which have been described as black films,      " and characterized The Wiz in a list that also featured 1970s films Shaft (1971), Blacula (1972), and Super Fly (1972) Despite its lack of critical or commercial success in its original release, The Wiz became a cult classic, especially because it features Michael Jackson in his first starring theatrical film role  Jackson later starred in films such as Disney's Captain EO in 1986, the anthology film Moonwalker in 1988 and the posthumous documentary This Is It in 2009 As of November 2021, The Wiz holds a 41% rating on Rotten Tomatoes from 34 reviews, with the consensus; "This workmanlike movie musical lacks the electricity of the stage version (and its cinematic inspiration), but it's bolstered by strong performances by Diana Ross and Michael Jackson " On Metacritic, the film has a score of 53 out of 100 based on 11 reviews, indicating "mixed or average reviews" 

Accolades
See also
Adaptations of The Wizard of Oz
Passage 5:
A League of Their Own
A League of Their Own is a 1992 American sports comedy-drama film directed by Penny Marshall that tells a fictionalized account of the real-life All-American Girls Professional Baseball League (AAGPBL)  It stars Tom Hanks, Geena Davis, Madonna, Lori Petty, Rosie O'Donnell, Jon Lovitz, David Strathairn, Garry Marshall and Bill Pullman  It was written by Lowell Ganz and Babaloo Mandel from a story by Kelly Candaele and Kim Wilson 
A League of Their Own was a critical and commercial success, grossing over $132 4 million worldwide and garnering acclaim for Marshall's direction and the performances of its ensemble cast  In 2012, the Library of Congress selected it for preservation in the United States National Film Registry as "culturally, historically, or aesthetically significant" 

Plot
In 1988, Dottie Hinson attends the opening of the All-American Girls Professional Baseball League exhibit at the Baseball Hall of Fame  She sees many former teammates and friends, prompting a flashback to 1943 
When World War II threatens to shut down Major League Baseball, Chicago Cubs owner Walter Harvey persuades his fellow owners to bankroll a women's league  Ira Lowenstein is put in charge  Scout Ernie Capadino attends an industrial-league softball game in Oregon and likes what he sees in Dottie, the catcher for a local dairy  She is not interested; she is happy with her life while waiting for her husband Bob to return from the war  Her younger sister Kit Keller, however, is desperate to get away and make something of herself  Capadino is unimpressed by Kit's batting and refuses to watch her pitch, but agrees to take her along if she changes Dottie's mind  Dottie agrees for her sister's sake 
Dottie and Kit travel to Harvey Field in Chicago for the tryout  They meet taxi dancer Mae "All the Way Mae" Mordabito and her best friend, bouncer Doris Murphy, soft-spoken right fielder Evelyn Gardner, illiterate left fielder Shirley Baker, pitcher/shortstop and former Miss Georgia beauty queen Ellen Sue Gotlander, left field/relief pitcher Betty "Spaghetti" Horn, second baseman Marla Hooch, first baseman Helen Haley, and Alice "Skeeter" Gaspers  They and five others constitute the Rockford Peaches, while 48 others make up the Racine Belles, Kenosha Comets, and South Bend Blue Sox 
The Peaches are managed by former star Cubs slugger Jimmy Dugan, a cynical alcoholic  He initially treats the whole thing as a joke, forcing Dottie to take over as on-field leader initially  Dugan is also abrasive toward his players  The team travels with Evelyn's spoiled bratty son Stillwell and tightly wound team chaperone Miss Cuthburt  With a Life magazine photographer in the stands, Lowenstein begs the players to do something spectacular, as the league has attracted little attention  Dottie obliges, catching a popped-up ball behind home plate while doing a split  The resulting photograph makes the magazine cover  A publicity campaign draws more people to the ballgames, but the owners remain unconvinced 
The teammates bond  Marla marries a man named Nelson whom she met on a raucous roadhouse outing and leaves the team for the rest of the season, Mae teaches Shirley to read, and Evelyn writes a team song  Lowenstein makes Dottie the face of the league, making Kit resentful  Their sibling rivalry intensifies, resulting in Kit's trade to the Racine Belles 
The Peaches end the season with the league's best record, qualifying for the World Series  Jimmy gives Betty a telegram informing her that her husband was killed in action in the Pacific Theater  Grief-stricken, she leaves the team  That evening, Dottie receives a surprise when Bob shows up, having been wounded and discharged from the Army  Jimmy discovers that Dottie is going home with Bob  Unable to persuade her to play in the World Series, he tells her she will regret her decision 
The Peaches face the Belles in the World Series, which goes the full seven games  Dottie rejoins the Peaches for the seventh game, while Kit is the starting pitcher for the Belles  With the Belles leading by a run in the top of the ninth, Dottie drives in the go-ahead run  Kit is distraught, but gets a second chance when she comes to bat with two outs in the bottom of the ninth  She gets a hit and, ignoring the third base coach's sign to stop, scores the winning run by knocking her sister over at the plate and dislodging the ball from Dottie's hand 
The sellout crowd convinces Harvey to give Lowenstein the owners' support  After the game, the sisters reconcile before Dottie leaves with Bob 
In the present, Dottie is reunited with the other players, including Kit, Capadino and Lowenstein  The surviving Peaches sing Evelyn's team song and pose for a photo  During the closing credits, they play baseball at Doubleday Field 

Cast
Rockford Peaches
Others
Production
Development
Director Penny Marshall was inspired by the 1987 TV documentary A League of their Own, about the AAGPBL  She had never heard of the league, and contacted the film's creators, Kelly Candaele and Kim Wilson, to collaborate with the scriptwriters, Babaloo Mandel and Lowell Ganz, on producing a screenplay for 20th Century Fox  Fox eventually passed on the script and Marshall signed with Sony Pictures, who were eager to produce it 

Casting
On MLB Network's Costas at the Movies in 2013, director Penny Marshall talked about her initial interest in Demi Moore for the part of Dottie Hinson: "Demi Moore, I liked, but by the time we came around, she was pregnant " Debra Winger was then cast as Dottie and spent three months training with the Chicago Cubs in preparation  However, she dropped out of the production four weeks before the start of principal photography, later saying that the casting of Madonna was the reason for her decision  Marshall chose Geena Davis to replace Winger USC assistant baseball coach Bill Hughes was the film’s technical adviser and put the film’s ensemble cast through baseball camp three months before filming 

Filming
Principal photography began July 10, 1991  Filming the game scenes involved many physical mishaps: Anne Ramsay (Helen Haley) broke her nose with a baseball mitt while trying to catch a ball, and the large bruise seen on actress Renée Coleman's thigh was real 
Discussing the skirts they wore playing in the film, Geena Davis said on MLB Network's Costas at the Movies in 2013, "Some of our real cast, from sliding into home, had ripped the skin off their legs  It was nutty " In a 2021 interview, Petty claimed to have broken her foot during filming, but reiterated her enjoyment of the shoot and the understanding of the film's importance at the time The tryout scene, at a fictional Major League Baseball stadium in Chicago called Harvey Field, was filmed at the Chicago Cubs' home stadium, Wrigley Field  The Rockford Peaches' home games were filmed at League Stadium in Huntingburg, Indiana, and the championship game against Racine was filmed at Bosse Field in Evansville, Indiana  Additional games were filmed at Jay Littleton Ball Park in Ontario, California  The final week of shooting was during late October 1991 in Cooperstown, New York, where 65 original AAGPBL members appeared in scenes recreating the induction of the league into the Baseball Hall of Fame in 1988  Due to the length of the schedule, the cast entertained themselves by putting on an elaborate amateur production, "Jesus Christ Superstar Goes Hawaiian "

Soundtrack
A League of Their Own soundtrack was released on CD and cassette tape by Columbia Records on June 30, 1992  The album peaked at #159 on the US Billboard 200 albums chart on July 25, 1992  Although Madonna contributed "This Used to Be My Playground" to the film, featured over the closing credits, her recording was not included on the soundtrack album for contractual reasons 

Reception
Box office
A League of Their Own was released on July 1, 1992, and grossed $13 2 million in its first weekend, finishing second at the box office behind Batman Returns  In its second weekend it dropped just 15%, making $11 5 million and finishing first  It ended up a commercial success, making $107 5 million in the United States and Canada, but only $24 9 million in other territories, for a worldwide total of $132 4 million against a production budget of $40 million 

Critical response
The film was well received by critics, who praised the cast 
On review aggregator Rotten Tomatoes, it holds an approval rating of 81% based on 79 reviews, with an average score of 7/10  The website's critical consensus reads: "Sentimental and light, but still thoroughly charming, A League of Their Own is buoyed by solid performances from a wonderful cast " On Metacritic, the film received a weighted average score of 69 based 21 reviews, indicating "generally favorable reviews"  Audiences polled by CinemaScore gave the film an average grade of "A−" on an A+ to F scale Vincent Canby of The New York Times wrote: "Though big of budget, A League of Their Own is one of the year's most cheerful, most relaxed, most easily enjoyable comedies  It's a serious film that's lighter than air, a very funny movie that manages to score a few points for feminism in passing " Roger Ebert of the Chicago Sun-Times gave it 3 out of 4 stars and wrote: "The movie has a real bittersweet charm  The baseball sequences, we've seen before  What's fresh are the personalities of the players, the gradual unfolding of their coach and the way this early chapter of women's liberation fit into the hidebound traditions of professional baseball "

Accolades
On December 19, 2012, it was announced that A League of Their Own would be preserved in the United States National Film Registry Jimmy Dugan's (Tom Hanks) remark to Evelyn Gardner (Bitty Schram), "There's no crying in baseball!", was ranked 54th on the American Film Institute's 2005 list AFI's 100 Years   100 Movie Quotes 

20th anniversary Blu-ray edition
A League of Their Own was released as a 20th Anniversary Edition Blu-ray on October 16, 2012 47 former AAGPBL players reunited in New York to celebrate the film and the real women who inspired it  Events included a trip to Cooperstown for a special program at the National Baseball Hall of Fame, reminiscent of the film's final scene depicting AAGPBL players and family meeting to honor the Women's Professional Baseball League  The reunion wrapped up with a game of softball held at Alliance Bank Stadium in nearby Syracuse Former players also made an appearance at Bosse Field in Evansville, Indiana on June 6, 2012, where many of the film's game scenes were filmed  Bosse Field still retains many of the Racine Belles themes from the movie  The event included an outdoor screening of the film, and a display of cars featured in the film  In addition to Bosse Field, the production used Huntingburg, Indiana's League Stadium, another Southwestern Indiana field older than Bosse, that was renovated for it 

Spinoffs
A short-lived series of the same title based on the film aired on CBS in April 1993, with Garry Marshall, Megan Cavanagh, Tracy Reiner, Freddie Simpson, and Jon Lovitz reprising their roles  Carey Lowell took over Geena Davis's role  Only five of the six episodes made were broadcast 
On August 6, 2020, Amazon Video ordered a reboot series with the same title as the movie  The series debuted on August 12, 2022 on  Amazon  On March 14, 2023 it was announced that the rebooted series would end with a four-episode second season bringing the total number of episodes of the series to twelve after having aired eight episodes in its first season 

See also
Women in baseball
List of baseball films
Passage 6:
Jean Grossholtz
Thelma Jean Grossholtz (April 17, 1929 – February 9, 2021) was an American professor emeritus of politics and women's studies at Mount Holyoke College in South Hadley, Massachusetts  Beyond her academic work she was also known as an activist for peace and against forced prostitution, and as a senior bodybuilder 

Academic career
After completing undergraduate work at Pennsylvania State University in 1956, Grossholtz earned a master's degree at the University of Denver in 1957, with a master's thesis on Germany–Spain relations in World War II  Grossholtz went on to earn a Doctor of Philosophy from the Massachusetts Institute of Technology in 1961, where she trained as a specialist in South East Asian Politics  At Mount Holyoke, she became a founder of the women's studies program  She retired in 1999 

Other activities
Grossholtz was arrested as an anti-war protester over dates ranging from 1941 to 2014  She was one of several pacifists from the Pioneer Valley profiled in the 2005 documentary film The Peace Patriots Although she was unathletic until her 50s, when she was 65 she won a silver medal in bodybuilding in the 1994 Gay Games   Grossholtz died February 9, 2021 

Selected publications
Grossholtz's publications include:

Grossholtz, Jean (1964), Politics in the Philippines: A Country Study, Boston, Massachusetts: Little Brown
Bourque, Susan C ; Grossholtz, Jean (June 1974), "Politics an unnatural practice: Political science looks at female participation", Politics & Society, 4 (2): 225–266, doi:10 1177/003232927400400205, S2CID 143813325
Grossholtz, Jean (1984), Forging Capitalist Patriarchy: The Economic and Social Transformation of Feudal Sri Lanka and Its Impact on Women, Durham, North Carolina: Duke University Press
Passage 7:
Thelma & Louise
Thelma & Louise is a 1991 American film directed by Ridley Scott and written by Callie Khouri  The film has elements of multiple genres and has been described as a drama, adventure or road movie with elements of a romantic comedy  It stars Susan Sarandon as Louise and Geena Davis as Thelma, two friends who embark on a road trip that ends up in unforeseen circumstances  Filming took place in California and Utah from June to August 1990  The supporting cast include Harvey Keitel, Michael Madsen, Christopher McDonald, and Brad Pitt in one of his first major film roles  
The film was a critical and commercial success, receiving six Academy Award nominations and winning for Best Original Screenplay  Scott was nominated for Best Director, and both Sarandon and Davis were nominated for Best Actress  To date, this is the most recent film to have two actors nominated in the same category for either Best Actor or Best Actress  It influenced other films and artistic works and became a landmark of feminist film 
In 2016, the United States Library of Congress selected the film for preservation in the National Film Registry, finding it "culturally, historically, or aesthetically significant" 

Plot
Best friends Thelma Dickinson and Louise Sawyer set out for a weekend vacation at a fishing cabin in the mountains to take a break from their dreary lives in Arkansas  Thelma, a housewife, is married to disrespectful and controlling carpet salesman Darryl, while sharp-tongued Louise works as a waitress in a diner and is dating easygoing musician Jimmy, who is on the road most of the time 
On the way, they stop at a roadhouse bar, where Thelma dances with a flirtatious stranger, Harlan  He takes her to the parking lot and tries to rape her until Louise intervenes and threatens to shoot him  As the women walk away, Harlan yells vulgarities at them, so Louise shoots him in a fit of rage 
At a motel they discuss how to handle the situation  Thelma wants to go to the police, but Louise fears that no one will believe a claim of attempted rape as Thelma was drinking and dancing with Harlan and also having no evidence of the rape, and they will be charged with murder  They decide to flee to Mexico, but Louise demands they travel there without going through Texas, as something happened to her there several years earlier which she refuses to reveal  Heading west, they come across an attractive young drifter, J D , to whom Thelma takes a liking  Louise contacts Jimmy, asking him to wire her life savings to her  He surprises her by delivering the money in person, and they spend the night together  Jimmy proposes to Louise, but she refuses  Thelma invites J D  to her room, and they sleep together  She learns he is a convicted armed-robber who has violated the terms of his parole 
The following morning, they discover J D  has stolen Louise's life savings and fled  Louise is distraught, so a guilty Thelma takes charge and later robs a nearby convenience store using tactics she learned from J D   Meanwhile, the FBI closes in on them after witnesses at the bar identify Louise's 1966 Ford Thunderbird convertible  Their whereabouts are also questioned by the owner of the fishing cabin after they failed to arrive 
Arkansas State Police Investigator Hal Slocumb, leading the investigation, questions both J D  (who was caught) and Jimmy, and taps into the phone line at Darryl's house  He sympathizes with the pair's situation and understands why they did not report Harlan's killing (partly due to Louise's own experience in Texas)  During a few brief phone conversations with Louise, Hal expresses his sympathy but is unsuccessful in persuading her to surrender 
Thelma tells Louise she understands if she wants to go back home, knowing she has Jimmy waiting for her, but explains she cannot go back to Darryl  Louise promises they will keep going together  While back on the road, Thelma recalls the incident with Harlan and tries to ask Louise if what happened with Harlan was what happened to Louise in Texas  Louise responds angrily and tells Thelma to never bring it up again 
Later, they are pulled over by a New Mexico state trooper for speeding  Knowing he will soon discover they are wanted for murder and armed robbery, Thelma holds him at gunpoint and locks him in the trunk of his police car  Driving further west, they encounter a foul-mouthed truck driver who repeatedly makes obscene gestures at them  They pull over and demand an apology from him; when he refuses, they fire at his fuel tanker, causing it to explode  The women leave him stranded in the desert furious with the tanker's wreckage 
Thelma and Louise are finally cornered by the authorities only one hundred yards from the edge of the Grand Canyon  Hal arrives on the scene, but the women refuse his last chance to talk them into surrendering  Rather than be captured, Thelma proposes that they "keep going"  Louise asks Thelma if she is certain, and Thelma says yes  They kiss and then hold hands, Louise steps on the gas, and, as Hal desperately pursues them on foot, they accelerate over the cliff to their presumed deaths 

Cast
Susan Sarandon as Louise Sawyer
Geena Davis as Thelma Dickinson
Harvey Keitel as Arkansas State Police Detective Hal Slocumb
Michael Madsen as Jimmy Lennox
Christopher McDonald as Darryl Dickinson
Stephen Tobolowsky as FBI Agent Max
Brad Pitt as J D 
Timothy Carhart as Harlan Puckett
Lucinda Jenney as The Waitress
Jason Beghe as State Trooper
Marco St  John as Truck DriverCredits adapted from American Film Institute 

Production
Development
The idea for Thelma & Louise originated in the spring of 1988 when Callie Khouri, then a music video producer, was driving home from work to her apartment in Santa Monica  She spent the following six months working on her first screenplay, which was noted to have drawn inspiration from her own experience as well as her friendship with country music singer Pam Tillis  She had intended it to be a low-budget independent film, directed by herself and produced by fellow music video producer Amanda Temple (wife of English filmmaker Julien Temple)  After shopping the project around and finding no takers, Temple showed the script to her friend Mimi Polk Gitlin, who ran Ridley Scott's Percy Main Productions (later Scott Free Productions)  Gitlin in turn showed the script to Scott, who expressed great enthusiasm for the project  He agreed to produce the film and bought the film rights for $500,000  Pathé Entertainment, then led by Scott's friend and collaborator Alan Ladd Jr , came on board as a co-producer and financier Scott considered four people for the role of director, all of whom turned down the opportunity  Per Gitlin's recollection, three of the candidates were Bob Rafelson, Kevin Reynolds and Richard Donner  Scott was reluctant to direct the film himself but eventually took on the role, having been persuaded by Michelle Pfeiffer 

Casting
Michelle Pfeiffer and Jodie Foster were originally chosen for the leads; both accepted their roles with enthusiasm  As pre-production of the film dragged on, the two eventually dropped out, with Pfeiffer going on to star in Love Field and Foster in The Silence of the Lambs  Meryl Streep and Goldie Hawn then offered to play the leads, but Streep later dropped out due to scheduling conflicts while Hawn was not considered right for the part  Geena Davis (who had been vigorously pursuing the lead role for nearly a year) and Susan Sarandon were ultimately chosen  The two took extensive driving and shooting lessons in preparation for their roles Scott personally convinced Harvey Keitel to take on the role of Hal, the sympathetic Arkansas detective  The two had previously collaborated in Scott's feature directorial debut, the 1977 film The Duellists  Davis recommended her ex-boyfriend Christopher McDonald for the role of Darryl, Thelma's controlling husband  Scott wanted Michael Madsen for Harlan, Thelma's would-be rapist, but Madsen was unwilling; he eventually won the role of Jimmy, Louise's boyfriend  Brad Pitt auditioned for the hustler J D ; however, the part originally went to Billy Baldwin  Pitt eventually secured the role after both Baldwin and his replacement dropped out  George Clooney, Robert Downey Jr , Mark Ruffalo, Grant Show, John Mellencamp, Dylan McDermott, James LeGros and Dermot Mulroney were also considered for the role of J D  Davis did test scenes with Clooney, Show, Ruffalo and Pitt; her advice to the directors was to choose Pitt 

Filming
Principal photography for Thelma & Louise began on June 11, 1990, and concluded on August 31, 1990  Although the setting for the film is a fictional route between Arkansas and the Grand Canyon, it was filmed almost entirely in the states of California and Utah  The primary filming locations were rural areas around Bakersfield, California and Moab, Utah  The Grand Canyon scenes were filmed just south of Dead Horse Point State Park in Utah  Parts of the film were also shot at Shafer Overlook, Monument Valley, La Sal Mountains, La Sal Junction, Cisco, Old Valley City Reservoir, Thompson Springs, Arches National Park, and Crescent Junction in Utah 

Soundtrack
Pete Haycock on slide guitar contributed to Thunderbird, the theme music for the film  In addition to Glenn Frey's "Part of Me, Part of You", which became the film's primary theme song, the soundtrack included songs performed by Chris Whitley ("Kick The Stones"), Martha Reeves ("Wild Night" written by Van Morrison), Toni Childs ("House Of Hope"), Marianne Faithfull ("Ballad of Lucy Jordan" written by Shel Silverstein), Charlie Sexton ("Badlands"), Grayson Hugh ("I Can't Untie You From Me"), B B  King ("Better Not Look Down" written by Joe Sample & Will Jennings), Michael McDonald ("No Lookin' Back"), The Temptations ("The Way You Do The Things You Do" written by Smokey Robinson & Bobby Rogers), and Johnny Nash ("I Can See Clearly Now") 

Release
Thelma & Louise was screened out of competition as the closing film at the 1991 Cannes Film Festival  Theatrical release was delayed due to financial turmoil at MGM-Pathé  The film eventually opened in American theaters on May 24, 1991 and was a box-office success, grossing $45 million within the country In February 2023, The Criterion Collection announced the film would be joining the collection in May that year 

Reception
The film received critical acclaim  Janet Maslin of The New York Times had only praise for the film in her review:

Mr  Scott's Thelma and Louise, with a sparkling screenplay by the first-time writer Callie Khouri, is a surprise on this and many other scores  It reveals the previously untapped talent of Mr  Scott (best known for majestically moody action films like Alien, Blade Runner and Black Rain) for exuberant comedy, and for vibrant American imagery, notwithstanding his English roots  It reimagines the buddy film with such freshness and vigor that the genre seems positively new  It discovers unexpected resources in both its stars, Susan Sarandon and Geena Davis, who are perfectly teamed as the spirited and original title characters 
Roger Ebert also praised the film but withheld a perfect score on the basis of "the last shot before the titles begin  It's a freeze frame that fades to white, which is fine, except it does so with unseemly haste      It's unsettling to get involved in a movie that takes 128 minutes to bring you to a payoff that the filmmakers seem to fear "After watching the film, singer-songwriter Tori Amos wrote "Me and a Gun", the story of her rape several years earlier The final scene, where the two embrace before committing suicide by driving off a cliff, has become iconic  Numerous homages and parodies of the scene have appeared, including alternate film endings, cartoon parodies, video game "Easter eggs", and as a tragic ending to television series, music videos, and commercials  Right after the film's release, there were even a few copy cats who committed suicide by driving off the edge of the Grand Canyon The film also received harsh criticism from those who thought it was biased against men and that its depictions of men were unfairly negative On review aggregator Rotten Tomatoes, the film holds an approval rating of 86% based on 147 reviews, with an average rating of 7 9/10  The website's critical consensus reads, "Simultaneously funny, heartbreaking, and peppered with action, Ridley Scott's Thelma & Louise is a potent, well-acted road movie that transcends the feminist message at its core " On Metacritic, the film received a score of 88 based on 12 reviews, indicating "universal acclaim" The film placed second to The Silence of the Lambs as the best film of 1991 in a poll of 81 critics 

Feminism
Numerous critics and writers have remarked on the strong feminist overtones of Thelma & Louise  Film critic B  Ruby Rich praises the film as an uncompromising validation of women's experiences, while Kenneth Turan calls it a "neo-feminist road movie"  In her essay "The Daughters of Thelma and Louise", Jessica Enevold argues that the film constitutes "an attack on conventional patterns of chauvinist male behavior toward females"  In addition, it "exposes the traditional stereotyping of male–female relationships" while rescripting the typical gender roles of the road movie genre In her review for the Los Angeles Times, film critic Sheila Benson objects to the characterization of the film as feminist, arguing that it is more preoccupied with revenge and violence than feminist values In his review for the New York Post, film critic Kyle Smith describes the film as "a misogynist tale about unbelievably ditzy women who lose what remains of their reason under pressure and suffer the ultimate punishment " Smith's review focused on the terrible decisions these female characters make throughout the entire film In an article commemorating the film's 20th anniversary in 2011, Raina Lipsitz called it "the last great film about women" and said that it heralded the achievements of women that caused 1992 to become "the year of the woman"  However, she also said that women-themed films have since been losing ground 

Accolades
The British Film Institute published a book about the film in 2000 as part of a Modern Classics series  On the Writers Guild of America Award's list of 101 best screenplays, it made No  72 

Notes
Passage 8:
Breakwater Cat
Breakwater Cat is the tenth album by American singer Thelma Houston, released in 1980 on RCA Records  The 12" single "Suspicious  Minds" became a popular club hit  Breakwater Cat contains five songs written by Jimmy Webb, who was also the executive producer of the album 

Track listing
All songs were written by Jimmy Webb; except where indicated 

"Breakwater Cat" – 3:55
"Long and Lasting Love" – 5:30
"Before There Could Be Me" – 3:12
"Gone" – 3:43
"What Was That Song" – 4:19
"Suspicious Minds" (Mark James) – 4:15
"Down the Backstairs of My Life" (Eric Mercury, William Smith) – 3:00
"Understand Your Man" (Alan Gordon) – 3:27
"Lost and Found" (Daniel Moore) – 4:20
"Something We May Never Know" (Shelby Flint) – 3:38

Personnel
MusicThelma Houston – vocals
Sonny Burke – piano, arrangements
Matthew McCauley – string and horn arrangements
David T  Walker, Tim May, Steve Beckmeier, Carlos Rios, Steve Hunter, Fred Tackett, Greg Poree – guitar
David Shields, Eddie N  Watkins Jr , Keni Burke, Scott Edwards, Dennis Belfield, Reggie McBride – bass guitar
Gary Morse - steel guitar on "Something We May Never Know"
Jerry Peters - keyboards
James Gadson – drums
Jerry Hey - horn
Paulinho da Costa – percussion
Clydie King – backing vocals
Greg Wright – backing vocals
Oren Waters – backing vocals
Tom Kelly – backing vocalsProductionJames Gadson – producer
Michael Stewart – producer
Mike Vickers – assistant producer
Jimmy Webb – executive producer
Brian Christian – engineer
Frank "Cheech" D'Amici – engineer
Mark Linett – engineer
Rick Hart – engineer
Rick Ruggieri – engineer
Gribbitt! – art direction
Henry Vizcarra – art direction
Tim Bryant – art direction
Charles Veal, Jr  – contractor
Jerry Hoff – contractor
Sid Sharp – contractor
Lynne Morse – A&R coordinator
Linda Gerrity – production coordinator
Glenn Parsons - design
Gribbitt! - design
John Arrias – mixing
Ron Slenzak – photography
Passage 9:
Elizabeth Alexeievna (Louise of Baden)
Elizabeth Alexeievna (Russian: Елизавета Алексеевна; 24 January [O S  13 January] 1779 – 16 May [O S  4 May] 1826), born Princess Louise of Baden (German: Luise Marie Auguste von Baden), was Empress of Russia during her marriage to Emperor Alexander I 

Princess of Baden
Elizabeth Alexeievna was born in Karlsruhe, on 24 January [O S  13 January] 1779 as Princess Louise Maria Auguste of Baden of the House of Zähringen  She was the third of seven children of Charles Louis, Hereditary Prince of Baden, and his wife, Landgravine Amalie of Hesse-Darmstadt  At birth, the child was so small and weak that doctors feared that she would not live 

Louise grew up in a close, warm family environment  She would remain particularly attached to her mother, with whom she maintained an intimate correspondence until her death (The Margravine of Baden outlived her daughter)  She received a thoughtful education at the Baden court  She spoke and wrote both in French and German; studied history, geography, philosophy, and French and German literature  Thanks to the close proximity between Baden and France, she was well acquainted with French culture and refinements, as was the custom of that era  Because her grandfather, the reigning Margrave of Baden, was not rich, the family lived modestly by royal standards 
Catherine the Great was looking for a bride for her eldest grandson, the future Alexander I, and set her eyes on the Princesses of Baden who were the nieces of the Queen of Prussia and the deceased Grand Duchess Natalia Alexeievna (Wilhelmina Louisa of Hesse-Darmstadt) who had been the first spouse of Grand Duke Paul of Russia  Thus, an alliance to Prussia and several German royal houses they were closely related to would be a beneficial outcome  After favorable impressions, Catherine invited Princess Louise and her younger sister Frederica, who later became Queen of Sweden, to Russia  In the autumn of 1792, the two sisters arrived in St  Petersburg 
The Empress was delighted by Louise, finding her a model of beauty, charm, and honesty  Louise herself was attracted to Alexander; he was tall and handsome  At first, Alexander was shy with his future bride — very young and inexperienced, he did not know how to treat her — and she mistook his reserve for dislike  However, the young couple soon grew fond of each other  "You tell me that I hold the happiness of a certain person in my hands", she wrote to Alexander  "If that is true, then his happiness is assured forever… this person loves me tenderly, and I love him in return, and that will be my happiness… you can be certain that I love you more than I ever can say", she added  They were engaged in May 1793 
The Princess learned Russian, converted to the Orthodox Church, took the title of Grand Duchess of Russia and traded the name Louise Maria Auguste for Elizabeth Alexeievna  The wedding took place on 28 September 1793  "It was a marriage between Psyche and Cupid", Catherine wrote to the Prince of Ligne  Elizabeth was only fourteen, her husband a year older 

Grand Duchess of Russia
Very young when she was married, shy, and naïve, Elizabeth Alexeievna was ill-prepared for her new position  She was overwhelmed by the splendor of the Russian court and frightened by the vicious intrigues waged there with cold calculation  She was appalled by the intense sexual intrigues that flourished all around her in a court where adultery was an accepted form of entertainment  The Empress herself set the example for the licentious ways of the court  Catherine's lover, Platon Zubov, even tried to seduce Elizabeth Alexeievna The Grand Duchess felt lonely and homesick, particularly after her sister Frederica returned to Baden  Elizabeth was abandoned in an alien world where she could never be herself, even among her servants and ladies-in-waiting  The relationship with Alexander was her only source of solace  "Without my husband, who alone makes me happy, I should have died a thousand deaths"The first years of the marriage were relatively happy, but the Grand Duchess disappointed Catherine II, who did not live to see a son be born to the young couple  The death of Catherine the Great in November 1796 brought Elizabeth's father-in-law Paul I to the Russian throne  During the years of his reign, Elizabeth avoided Paul's court  She utterly disliked her father-in-law and disapproved of the injustices of his government and the bluntness of his character 

The first cracks in Elizabeth's marriage began to appear  She did not find fulfillment for her romantic nature in a husband who neglected her  Elizabeth looked for emotional solace elsewhere  She first found refuge for her loneliness in a close intimate friendship with the beautiful Countess Golovina  Later, she started a romantic liaison with Alexander's best friend, the dashing and clever Polish prince, Adam Czartoryski  Their relationship lasted for three years 
After more than five years of a childless marriage, on 29 May 1799, Elizabeth gave birth to a daughter, Grand Duchess Maria Alexandrovna  At court, some attributed the paternity to the Polish Prince  The child had black hair and dark eyes  At the baptism, Tsar Paul I did not fail to express his amazement that the two blonde and blue-eyed parents have a dark-haired child  Elizabeth Alexeievna soon lost both her lover and her daughter  Adam Czartoryski was sent on a diplomatic mission, and Elizabeth's baby daughter did not live long  "As of this morning, I no longer have a child, she is dead" she wrote to her mother on  27 July 1800  "Not an hour of the day passes without my thinking of her, and certainly not a day without my giving her bitter tears  It cannot be otherwise so long as I live, even if she were to be replaced by two dozen children "

Personality and appearance
Elizabeth Alexeievna was distinguished by a soft, melodious voice and a beautiful oval face with delicate features; a Greek profile, large almond-shaped blue eyes and curly ash blond hair, which she usually left floating on her shoulders  With an elegant figure, regal carriage, and a beautiful angelic face, she was regarded by contemporaries as one of the most beautiful women in Europe and probably the most beautiful consort at that time 
Charming, generous and intellectual, Elizabeth Alexeievna loved literature and the arts  She took music lessons from Ludwig-Wilhelm Tepper de Ferguson (1768–after 1824)  Unfortunately, she possessed a shy, withdrawn personality which failed to endear her to either the Russian court or her in-laws  She preferred simplicity and solitude to the pomp and ceremony of life at court 
Her marriage also failed to bring her fulfillment  Although Elizabeth Alexeievna loved her husband, and encouraged him in many personal and political crises, Alexander neglected her  Their relationship was harmonious, but emotionally distant, with each engaging in love affairs outside their marriage 

Russian Empress
The eccentricities of Emperor Paul I led to a plot to overthrow him and place Alexander on the Russian throne  Elizabeth was well aware of this scheme and on the night of Paul's assassination, she was with her husband giving him support 
Once Alexander I became Emperor, Elizabeth Alexeievna encouraged him to leave behind the trauma of Paul I's murder and dedicate himself to serve Russia  As Empress Consort, she took part in court life and the duties of representation, but the first female rank in the Empire was reserved for her mother-in-law Empress Maria Feodorovna  During official events, Empress Maria Feodorovna walked next to the Emperor while Elizabeth was forced to walk alone behind them 
Alexander I treated his wife indifferently, he was polite toward her in public ceremonies and made an effort to have his meals in her company  Elizabeth was said to be too soft and placid to keep a hold on a restless and soul tortured man such as her husband  In 1803, Alexander began a love affair that would continue for more than fifteen years with the Polish princess Maria Czetwertynska, wife of Prince Dmitri Naryshkin  Princess Maria Naryshkina flaunted her liaison at court in a tasteless, blatant fashion 

Elizabeth Alexeievna, for her part, found solace in her relationship with Adam Czartoryski, who had returned to Russia at Alexander I's ascension to the throne  This liaison ended when she started a love affair with a handsome staff captain, Alexis Okhotnikov  All the correspondence between Elizabeth and Alexis Okhotnikov, and some of her diaries were destroyed by Emperor Nicholas I after her death 
The affair with Okhotnikov had a tragic end  The staff captain, who suffered from tuberculosis, retired due to his worsened health and died in 1807  It was apparently rumored later that Alexander I or his brother Grand Duke Konstantin had ordered him killed; in the early twentieth century Grand Duke Nicholas Mikhailovich turned those rumors into an elaborate legend for his biography of Elizabeth Alexeievna, although the chapter on Okhotnikov was not published at the time due to Nicholas II's personal intervention, and his other studies of that period 
On 16 November 1806, Elizabeth gave birth to a second daughter  There were rumors that the newborn, Grand Duchess Elizabeth Alexandrovna was not a child of Emperor Alexander but of Okhotnikov  After his death, Elizabeth Alexeievna felt more abandoned than ever and poured out all her affection on her daughter Elizabeth, "Lisinka"  Fifteen months later, the little girl died suddenly of an infection blamed on teething  "Now," wrote Elizabeth to her mother, "I am not longer good for anything in this world, my soul has no more strength to recover from this last blow "The death of their daughter temporarily brought Alexander I and Elizabeth closer  Although Elizabeth Alexeievna was not yet thirty years old, neither she nor Alexander had further hopes of a family and they would have no more children 
During the Napoleonic Wars, Elizabeth Alexeievna was a reliable supporter of her husband's policies as she had been in other personal and political crises  After the fall of Napoleon, she joined her husband and many of the crowned heads of Europe in the Congress of Vienna (1814), where she was reunited with her old paramour, Adam Czartoryski  He was still in love with her and forgave her past infidelity with Okhotnikov  Their reunion was short-lived 

Last years and death
Once she reached forty, she left behind any romantic pretensions  Her husband also experienced a personal transformation that drove the couple closer than they ever were  In 1818, Alexander I, immersed in religious mysticism, broke his long relationship with Maria Naryshkina  From then on, the husband and wife started to spend more time together  The Empress sympathized deeply with him and Alexander found her supportive when he lost his beloved natural daughter Sophia  The marked reconciliation between the Emperor and the Empress caused general surprise  "I am reduced to thinking of myself sometimes as Alexander's mistress, or as if we had been married secretly   " Elizabeth wrote to her mother 
By 1825, Elizabeth Alexeievna's health was frail; she suffered from a lung condition and a nervous indisposition  The doctors recommended her to take a rest in a temperate climate and suggested the southern city of Taganrog by the Sea of Azov  With no comfortable palace, the imperial couple were established in a modest house in Taganrog by 5 October  They were happy together living in intimate simplicity  On 17 November 1825 Alexander returned to Taganrog from visiting Crimea with a cold, which developed into typhus, from which he died that December in the arms of his wife  Elizabeth was stricken by her loss, writing "I do not understand myself, I do not understand my destiny    What am I to do with my will, which was entirely subjected to him, with my life, which I loved to devote to him?" 

The now Dowager Tsarina was too frail to come back to St  Petersburg for the funeral  When Elizabeth Alexeievna finally started her return journey to the capital, she felt so sick that she had to stop at Belev, Tula Province on the road to St  Petersburg, just a few hours before she was to meet her mother-in-law, who was coming south to greet her  In the early hours of 16 May 1826, towards 4 30 am, when her lady's maid went to check on the Empress, she found her dead in bed  Elizabeth Alexeievna had died of heart failure 
Three days after her husband's death Elizabeth had written her mother, "Do not worry too much about me, but if I dared, I would like to follow the one who has been my very life "

Children
Alexander I and Elizabeth Alexeievna had two daughters, both of whom died in early childhood  Their common sorrow drew husband and wife closer together for a brief time 

Grand Duchess Maria Alexandrovna of Russia (St  Petersburg, 29 May 1799 – St  Petersburg, 8 July 1800)
Grand Duchess Elizabeth Alexandrovna of Russia (St  Petersburg, 15 November 1806 – St  Petersburg, 12 May 1808)

Ancestry
Footnotes
Passage 10:
Thelma, Kentucky
Thelma is an unincorporated community in Johnson County, Kentucky, United States  The community was originally known as Buskirk, after a local family  But, when the community received its first post office on June 5, 1905, it was renamed Thelma after the daughter of Warren Meek  Meek was a successful pioneer in the newspaper field in the Big Sandy Valley Thelma's ZIP code is 41260 
Thelma is located at an elevation of 636 feet 
Context 2: Passage 1:
Billiken
The Billiken is a charm doll created by an American art teacher and illustrator, Florence Pretz of Kansas City, Missouri, who is said to have seen the mysterious figure in a dream  It is believed that Pretz found the name Billiken in Bliss Carman's 1896 poem "Mr  Moon: A Song Of The Little People"   In 1908, she obtained a design patent on the ornamental design of the Billiken, which she sold to the Billiken Company of Chicago   The Billiken was monkey-like with pointed ears, a mischievous smile and a tuft of hair on his pointed head  His arms were short and he was generally sitting with his legs stretched out in front of him  Billiken is known as "The God of Things as They Ought to Be" 
To buy a Billiken was said to give the purchaser luck, but to receive one as a gift would be better luck  The image was copyrighted and a trademark was put on the name  After a few years of popularity, the Billiken faded into obscurity  Although they are similar, the Billiken and the baby-like kewpie figures that debuted in the December 1909 Ladies' Home Journal are not the same 
Today, the Billiken is the official mascot of Saint Louis University and St  Louis University High School, both Jesuit institutions located in St  Louis  The Billiken is also the official mascot of the Royal Order of Jesters, an invitation only Shriner group affiliated with Freemasonry  The Billiken also became the namesake of Billiken Shokai, the Japanese toy & model manufacturing company (established 1976) 

History
The Billiken sprang from the height of the "Mind-Cure" craze in the United States at the start of the twentieth century   It represented the "no worry" ideal, and was a huge hit   Variations appeared, such as the "Teddy-Billiken Doll" and the Billycan/Billycant pair (to drive petty problems away)   The Billiken helped touch off the doll craze of the era At least two Billiken-themed songs were recorded, including "Billiken Rag" and the "Billiken Man Song " The latter was recorded by Blanche Ring The Billiken, as a good luck charm, appears multiple times in the Vivien Leigh and Robert Taylor movie Waterloo Bridge   It is employed as a device that both prompts recollections of the male lead, Robert Taylor, and that links several scenes within the movie as the plot unfolds  Wizard of Oz author L  Frank Baum kept a Billiken doll on his piano The Billiken made its Japanese debut in 1908  A statue was installed in the uppermost level of the original Tsutenkaku Tower as it was opened to the public in 1912  When the nearby Luna Park was closed in 1925, the tower's Billiken statue disappeared  In 1980, a replacement statue made its appearance in a new Tsutenkaku Tower that was built in 1956 

Sports mascot
In its heyday, the Billiken enjoyed worldwide celebrity   In the United States he became the athletic mascot of Saint Louis University, because the figure was said to resemble coach John R  Bender   The school's athletic teams remain the Billikens to this day  A bronze statue of the Billiken stands in front of the Chaifetz Arena on the Saint Louis University Campus   A junior version of the Billiken became the mascot of nearby St  Louis University High School; a stainless steel statue of the Junior Billiken stands adjacent to the Danis Fieldhouse, on the St  Louis University High School Campus  Bud Billiken was a youth-club mascot for The Chicago Defender, and was created in 1923, and is known more contemporarily as the inspiration for the yearly parade of the same name held shortly before the start of the school year 
The Billiken was the team nickname for several minor league professional baseball teams, including the Fort Wayne Billikens of the 1908–1910 Central League, the Montgomery Billikens of the 1910 Southern Association (a Class A league that ran from 1902–1935), the Bay City Billikens of the 1911 and 1912 Southern Michigan League (a league that dwelled in several classifications between 1906 and 1912), and the McLeansboro Billikens of the 1910 Kentucky–Illinois–Tennessee League ("KITTY League"), a Class D professional baseball league that ran from 1903 until 1955  McLeansboro is located in southern Illinois, 116 miles from St  Louis 

Alaska
In 1909, the Billiken began its appearance in souvenir shops of Alaska  In Nome, Alaska, an Inuit carver by the name Angokwazhuk copied a Billiken figurine in ivory brought to him by a merchant  Since that first appearance in Alaska, some Inuit carvers began to include the billiken in the collection of figurines they created  By the 1960s the Billiken was ubiquitous in larger Alaskan cities like Anchorage, and heavily touristed areas  Billikens were often carved from Alaskan ivory and were used in jewelry and knick-knacks  Often these souvenirs were accompanied by printed, romanticized Billiken lore  In Anchorage, the name was also adopted by merchants, as in the Billiken Drive-In movie theater 

Japan
Throughout Japan representations of the Billiken were enshrined  Pre-World War II statues of the Billiken could be found in Kobe city's Chinju Inari and Matsuo Inari shrines  Both of these statues were removed from display for many years at the onset of the war when foreign deities fell out of favor 
The most famous representation of the Billiken was in an amusement park, Luna Park, in the Shinsekai district of Osaka, Japan   In 1912, he was enshrined in the park as a symbol of Americana and there was revered as "The God of Things As They Ought to Be"  Popular Billiken souvenirs in the park included dolls and manjū  When the park closed in 1923, the wooden statue of the Billiken went missing 
A replica of the statue was placed in the second-generation Tsūtenkaku Tower in 1980  The Billiken was a star in Sakamoto Junji's 1996 comedy Billiken in which the statue is restored to the Tsutenkaku in an effort to revive the popularity of the tower and save Shinsekai The statue was a permanent fixture in the tower until September 2005 when it made its first departure and was taken, as an ambassador of sorts, to Shibuya's Tokyu Hands department store in Tokyo as a part of a fair to promote Naniwa (traditional Osaka) culture   As a part of the cultural exchange, a replica of the statue of Shibuya's most famous dog, Hachikō, was sent to Osaka 
In October 2008, the Billiken of Tsutenkaku took a journey all the way from Japan to its "home" city of St  Louis, Missouri where it was visited by students of St  Louis University, whose mascot is also the Billiken 
Due to wear (particularly to the soles of the feet), the dark, worn statue replica from 1980 was replaced in May 2012 with a new one  Presently he resides on the fifth floor observation deck and has become closely associated with the tower  Each year thousands of visitors place a coin in his donation box and rub the soles of his well-worn feet to make their wishes come true 
The Billiken also became the namesake of Billiken Shokai, the Japanese toy & model manufacturing company established in 1976 

Notes
See also
Billiken, an Argentine children's magazine named after the doll
Passage 2:
Economy of Saint Lucia
Once a single-crop agricultural economy, Saint Lucia has shifted to a tourism and banking serviced-based economy  Tourism, the island's biggest industry and main source of jobs, income and foreign exchange, accounts for 65% of its GDP  Agriculture, which was once the biggest industry, now contributes to less than 3% of GDP, but still accounts for 20% of jobs  The banana industry is now on a decline due to strong competition from low-cost Latin American producers and reduced European trade preferences, but the government has helped revitalize the industry, with 13,734 tonnes exported in 2018  Agricultural crops grown for export are bananas, mangoes, and avocados  The island is considered to have the most diverse and well-developed manufacturing industry in the eastern Caribbean 
Saint Lucia has been able to attract many foreign businesses and investors 

Economic history
The island's banana output was heavily impacted in 2007 by  Hurricane Dean  In 2006, the governor stated:

While living standards have improved for many, a large number of people have been pushed to the margin of economic activity, especially in the areas which once depended heavily on the banana industry for a livelihood 

Sectors
Agriculture
Agriculture is the second-largest industry in Saint Lucia  In 2020, agriculture only contributed 2 2% to Saint Lucia's GDP, but still accounts for a significant number of jobs - some 10% of the employed population  As of the 2010 census, the roughly 10,000 agricultural holdings covered an area of 30,204 acres, an average of 3 0 acres per agricultural holding 
About 18% of the land is used for agricultural practices  Most farms consist of less than 5 acres of land  The main agricultural products grown in Saint Lucia are bananas, coconuts, cocoa beans, mangoes, avocados, vegetables, citrus fruits, and root crops such as yams and sweet potatoes  Most of these agricultural products are grown for local consumption, but bananas and coconuts are mainly grown for export, with some vegetables  Bananas occupy about 14,826 acres of the agricultural land, while coconuts occupy 12,400 acres 
Saint Lucia has a small livestock sector, which is dominated by poultry and pork  The island is self-sufficient in egg production and is trying to become self-sufficient in poultry and pork production  The Ministry of Agriculture is encouraging farmers to raise sheep and goats to reduce the island's importation of frozen meats, and has helped by providing support to farmers, importing bloodlines of livestock to increase the productivity of animals, and providing subsidies on animal feed 
Help is also being given to revitalize the local dairy and beef industries through the introduction of efficient cattle breeds, training of farmers to care properly for livestock, and establishing funds for the construction of dairy units and abattoirs 
The island is also looking to expand its exports under the Taste of Saint Lucia brand sponsored by Export Saint Lucia  Products that are being promoted include Saint Lucia Honey, rum, chocolate, coconut oil, granola, and insect repellent 

Tourism
The island currently attracts over 900,000 visitors annually  St Lucia has been able to attract foreign businesses and investment, especially in its offshore banking and tourism industries  Tourism is St Lucia's main source of jobs and income, accounting for 65% of GDP, and the island's main source of foreign exchange earnings  The northern end of St Lucia is tourism's most urbanized area, with a fair number of hotels and resorts located along beaches, or with seaside views  This is also home to many of the island's large, all-inclusive resorts 

Economic trends
The level of island households living at or below the poverty level increased from 18 7 to 21 4% from 1995 to 2005  As of 2006, another 16 2% of the island's population are vulnerable to economic shocks that could easily push them below the poverty line   One rural district had 44 9% of households living below the poverty line (2005) To broaden the island's economic base, the government added small, computer-driven information technology and financial services as development objectives 
St  Lucia's leading revenue producers—agriculture, tourism, and small-scale manufacturing—benefited from a focus on infrastructure improvements in roads, communications, water supply, sewerage, and port facilities  Foreign investors also have been attracted by the infrastructure improvements and by the educated and skilled work force and relatively stable political conditions  The largest investment is in a petroleum storage and transshipment terminal built by Hess Oil  The Caribbean Development Bank  funded an airport expansion project 
Until the events of 11 September 2001, the tourism sector had made significant gains, experiencing a boom despite some untimely and destructive hurricanes  Stay-over visitors and cruise arrivals declined in 2001, and several hotels declared bankruptcy, including the Hyatt  The development of the tourism sector remains a priority, and the government is committed to providing a favourable investment environment  Incentives are available for building and upgrading tourism facilities  Use of public funds to improve the physical infrastructure of the island has been liberal, and the government has made efforts to attract cultural and sporting events and develop historical sites 

Overview
St  Lucia's economy depends primarily on revenue from tourism and banana production, with some contribution from small-scale manufacturing 
Although banana revenues have helped fund the country's development since the 1960s, the industry is now in a terminal decline, due to reduced European Union trade preferences and competition from lower-cost Latin American banana producers  The country is encouraging farmers to plant crops such as cocoa, mangoes, and avocados to diversify its agricultural production and provide jobs for displaced banana workers 
Tourism recovered in 2004, following the post-11 September 2001 recession, and continued to grow in 2005, making up more than 48% of St  Lucia's GDP  The hotel and restaurant industry grew by 6 3% during 2005  Stay-over arrivals increased by 6 5%, and the United States remained the most important market, accounting for 35 4% of these arrivals  Yacht passengers rose by 21 9%  Redeployment of cruise ships, remedial berth construction, and high fuel costs prevented higher growth rates  However, several investors have planned new tourism projects for the island, including a large hotel and resort in the southern part of the island  The global recession has caused a reduction in tourist revenue and foreign investment, significantly slowing growth rates 
St  Lucia's currency is the Eastern Caribbean Dollar (EC$), a regional currency shared among members of the Eastern Caribbean Currency Union (ECCU)  The Eastern Caribbean Central Bank (ECCB) issues the EC$, manages monetary policy, and regulates and supervises commercial banking activities in its member countries  The ECCB has kept the EC$ pegged at EC$2 7 = US$1 
St  Lucia is a beneficiary of the U S  Caribbean Basin Initiative and is a member of the Caribbean Community and Common Market  The country hosts the executive secretariat of the Organization of Eastern Caribbean States 
St  Lucia is the headquarters of the Eastern Caribbean Telecommunications authority, which is developing the regulations to liberalize the telecommunications sector in the region by 2004 

Economic statistics

GDP: purchasing power party - $1,667 billion (2016 est )
GDP - real growth rate: 3 5% (2012 est )
GDP - per capita: purchasing power party - $12,952 (2016 est )GDP - composition by sector:

agriculture: 2 43%
industry: 13 43%
services: 84 14% (2016 est )Population below poverty line: 21 4% (2005)
Household income or consumption by percentage share:
lowest 10%:
NA%
highest 10%:
NA%
Inflation rate (consumer prices): -0 934% (2016 est )
Labour force: 50,300 (2011)
Labour force - by occupation:

agriculture 21 7%,
industry and commerce 24 7%,
services 53 6% (2002 est )Unemployment rate: 15% (2013 est )
Pay:
best is $350 a week
Budget:
revenues:
$141 2 million
expenditures:
$146 7 million, including capital expenditures of $25 1 million (2000 estimate)
Industries:
clothing, assembly of electronic components, beverages, corrugated cardboard boxes, tourism, lime processing, coconut processing
Industrial production growth rate:

8 9% (1997 est )Electricity - production: 281 GWh (2003)
Electricity - production by source:
fossil fuel:
100%
hydro:
0%
nuclear:
0%
other:
0% (1998)
Electricity - consumption: 102 KWh (1998)
Agriculture - products:
bananas, coconuts, vegetables, citrus, root crops, cocoa
Exports: $82 million (2004)
Exports - commodities:
bananas 41%, clothing, cocoa, vegetables, fruits, coconut oil
Exports - partners:France 25%, United States 18 3%, United Kingdom 14 5%, Brazil 6 8% (2005)
Imports:
$410 million (2004)
Imports - commodities:
food 23%, manufactured goods 21%, machinery and transportation equipment 19%, chemicals, fuels
Imports - partners:
United States 23 8%, Trinidad and Tobago 16%, Netherlands 11 1%, Venezuela 6 3%, Finland 6 2%, United Kingdom 5 7%, France 4 7% (2005)
Debt - external:

$214 million (2000)Economic aid - recipient: $51 8 million (1995)
Currency: 1 East Caribbean dollar (EC$) = 100 cents
Exchange rates: East Caribbean dollars (EC$) per US$1 – 2 7000 (fixed rate since 1976)
Fiscal year: 1 April – 31 March
Passage 3:
Blanton's
Blanton's is a brand of bourbon whiskey produced and marketed by the Sazerac Company  Though it doesn't own the brand, it has exclusive distilling rights  It is owned by Age International, Inc  It is distilled in Frankfort, Kentucky at the Buffalo Trace Distillery 

History
The Blanton's brand was launched in 1984 under the guidance of the distillery's master distiller Elmer T  Lee, as the first modern bourbon brand marketed as a single barrel bourbon  The original brand name was "Blanton's Single Barrel Bourbon"  A single barrel bourbon is one for which each bottling batch is produced from the contents of only one particular aging barrel – not mixed with whiskey from any other barrels (and not blended with neutral spirits, colorings, or flavorings)  The company says that producing a high quality whiskey using this production method requires constant monitoring of every barrel in the middle of the warehouse by the Master Distiller  The barrels are dumped by hand without using machinery  There are eight different stopper designs, each with a different letter of the alphabet molded into it and topped with a figurine of a racehorse and jockey   When placed in order, spelling "B L A N T O N: S", the horse and jockey's poses display eight different scenes of a horse race, from standing at the gate, to crossing the finish line with a win 
Blanton's Single Barrel Bourbon is typically aged for 6 to 8 years  It is aged in Warehouse H at Buffalo Trace, which is the only metal-cladded warehouse at Buffalo Trace and was commissioned for construction by one of the distillery's early leaders, Albert B  Blanton, shortly after the end of the Prohibition era  Being metal, the warehouse transfers heat quicker than brick warehouses, which allows for more rapid aging There are multiple different expressions of Blanton's, each being a different proof  The original 93 proof Blanton's was the only expression available in the United States until 2020  That year, Sazerac Company announced domestic annual limited releases of 103 proof Blanton's Gold and cask proof Blanton's Straight From the Barrel 

Prior to these announcements, both Gold and Straight From the Barrel were available exclusively in select international markets  
Other export-only expressions are available in select international markets, including 80 proof Green Label Special Reserve, and the Japanese market's 80 proof Black Label, 93 proof Takara Red and 103 proof Takara Gold, all of which are aged for an additional two years  From 2014 to 2018 a 'Poland Limited Edition' release was bottled for the M&P Wine and Spirits Festival in Raszyn, Poland  Since 2019, this has been marketed as a 'Special Release' available to select European markets and retailers  Moreover, an annual collaboration with Parisian Whisky retailer La Maison du Whisky has been released every year since 2006, with the inaugural bottling celebrating the 50th Anniversary of La Maison, presented at their Whisky Festival 

Albert Blanton and the Buffalo Trace distillery
Blanton's bourbon was named in honor of one of the distillery's early leaders, Albert B  Blanton, who the company claims spent most of his life preserving the tradition of handcrafted bourbon  Blanton worked at the facility now known as the Buffalo Trace Distillery for approximately 55 years  He was born and raised on a farm just outside Frankfort, Kentucky, and he began working at the distillery (then called the O F C  Distillery or Old Fire Copper Distillery) in 1897 as an office boy when he was 16 years old  Over the next few years, he reportedly worked in every department, and in 1912 he was appointed superintendent of the distillery, its warehouse, and bottling shop – at the same time that the distillery was renamed to become the George T  Stagg Distillery  He became president of the whiskey plant in 1921  Blanton died in 1959 
The company refers to him as "Colonel Blanton", as he held the honorific title of Kentucky Colonel (a relatively common honorific bestowed by the Commonwealth of Kentucky)  The distillery had several owners during its history, and was renamed by its current owner, the Sazerac Company, to become the Buffalo Trace Distillery in 2001 
Elmer T  Lee, the originator of Blanton's, was hired by the distillery by Blanton in 1949  He introduced the Blanton's brand in 1984, a year before he retired, as the first modern brand of bourbon marketed as single barrel bourbon  Lee continued to act as an ambassador for Buffalo Trace until his death in 2013 
Passage 4:
Auguste Levêque
Auguste Levêque (1866 – 1921) was a Belgian painter influenced both by realism and symbolism  Levêque was also a sculptor, poet and art theoretician 
Levêque was born in Nivelles, Walloon Brabant  He studied under Jean-François Portaels at the Académie Royale des Beaux-Arts in Brussels, and received the Prix Godecharle for his painting Job in 1890 
Levêque was a member of the "Salon d'Art Idéaliste", formed by Jean Delville in Brussels in 1896, which is considered the Belgian equivalent to the Parisian Rose & Cross Salon  Other members of the group were  Léon Frédéric, Albert Ciamberlani, Constant Montald, Emile Motte, Victor Rousseau, Armand Point and Alexandre Séon  The Salon was abandoned in 1898  He died in Saint-Josse-ten-Noode 

Notable paintings
Job
Les Dentelles d'airain
Panthéra et Vipérena
Mater dolorosa
Circé
Dante
Parque
Repos
Ouvriers tragiques
Triomphe de la Mort
Moisson future
Hymne d'Amour
Repos de Diane
Combat de Centaures
Portrait d'Edmond Picard (I)
Portrait d'Edmond Picard (II)

Notable sculptures
Fin de Sodome
Triomphe de la Vigne
Combat d'amazones
Vision païenne
Passage 5:
KCC Corporation
KCC Corporation (renamed from Kumkang Korea Chemicals Co , Ltd  on February 25, 2005) is a Korean chemical and auto parts manufacturer, headquartered in Seoul, South Korea 

Operations
KCC's products include various kinds of paints, float glass, soft sponges, silicon, chassis, and car parts  This company is the biggest provider of construction materials and paints in South Korea  Various types of industrial materials such as epoxy moulding compound, alumina metallizing, silicone etc  are produced in 13 domestic locations 
KCC Corporation has 9 overseas liaison offices and 7 overseas factories over the world:

KCC Houston (Texas, U S  - Liaison Office)
KCC Tokyo (Tokyo, Japan - Liaison Office)
KCC Hong Kong (Hong Kong, China - Liaison Office)
KCC Dubai (Dubai, U A E  - Liaison Office)
KCC Greece (Piraeus, Greece - Liaison Office)
KCC Hamburg (Hamburg, Germany - Liaison Office)
KCC Iran (Teheran, Iran - Liaison Office)
KCC Moscow (Moscow, Russia - Liaison Office)
KCC Shanghai (Shanghai, China - Liaison Office)
KCC Kunshan (Shanghai, China - Paint Factory)
KCC Beijing (Beijing, China - Paint Factory)
KCC Guangzhou (Guangzhou, China - Paint Factory)
KCC Singapore (Singapore - Paint Factory)
KCC Malaysia (Kuala Lumpur, Malaysia - Paint Factory)
KCC India (Chennai, India - Paint Factory)
KCC Turkey (Istanbul, Turkey - Paint Factory)
KCC Poland (Lublin, Poland - Liaison Office)
KCC Vietnam (Ho Chi Minh, VietNam - Liaison Office)

Main Rivals in Silicone Markets
KCC's silicone is one of major market which is developing  There are some main rivals for this Korean company to develop market as the list below:
Dow Corning (USA)
Momentive (USA)
Shin-Etsu (Japan)
Wacker (Germany)
Bluestar silicone (China)

Purchasing Basildon Chemical
April 2011, Basildon Chemicals was purchased by the KCC Corporation of Korea  In this partnership, KCC gains a company with a history in silicone emulsification 

See also
Economy of South Korea
Jeonju KCC Egis
Passage 6:
Intrall
Intrall, or International Truck Alliance, is a Russo-British automotive company with headquarters in London, England, and manufacturing in Poland   At the end of 2003, the company acquired from Intrall Treasury factory of Daewoo Motor Poland in Lublin, then operating from January 2004 to 2007 years, called Intrall Polska (Intrall Poland)   Under the new production in 2005, FSC Lublin and Honker models were produced under the Intrall brand   In 2006 the company acquired the rights to produce models of trucks of the Czech brand Praga   A brand-new commercial van/truck was developed called the Intrall Lubo 
Production was suspended in 2007 as tougher engine emission requirements were implemented, plus the Polish government (a major customer) required all Polish-military providers to be at least 50% owned by Polish interests  In October 2007, Intrall Polska was declared bankrupt by Polish court  In 2007, Intrall was declared bankrupt in London court 

Products
Lublin vehicles
Lublin Furgon all metal van
Lublin Furgon with raised roof
Lublin Towas work van
Lublin Kombi
Lublin Skrzyniowy flatbed
Lublin Brygadowy four door flatbed
Lublin Kontener - box body
Lublin special vehicles
Police, fire an emergency vehicles

Honker vehicles
Honker hardtop
Honker Softtop
Honker Skorpion - desert patrol vehicle [1]
Honker Sibil - civil version of the Skorpion
Honker special vehicles
Military ambulance

Gallery
See also
Honker
Passage 7:
Fleur-de-lis
The fleur-de-lis, also spelled fleur-de-lys (plural fleurs-de-lis or fleurs-de-lys), is a common heraldic charge in the shape of a lily (in French, fleur and lis mean 'flower' and 'lily' respectively)  Most notably, the fleur-de-lis is depicted on the traditional coat of arms of France that was used from the High Middle Ages until the French Revolution in 1792, and then again in brief periods in the 19th century  This design still represents France and the House of Bourbon in the form of marshalling in e g  the arms of Spain, Quebec and Canada 
Other European nations have also employed the symbol  The fleur-de-lis became "at one and the same time, religious, political, dynastic, artistic, emblematic, and symbolic," especially in French heraldry  The Virgin Mary and Saint Joseph are among saints often depicted with a lily 
The fleur-de-lis is represented in Unicode at U+269C ⚜  in the Miscellaneous Symbols block 

Origin
The fleur-de-lis is widely thought to be a stylized version of the species Iris pseudacorus, or Iris florentina  However, the lily (genus Lilium, family Liliaceae) and the iris (family Iridaceae) are two different plants, phylogenetically and taxonomically unrelated  Lily (in Italian: giglio) is the name usually associated with the stylized flower in the Florentine heraldic devices 
Decorative ornaments that resemble the fleur-de-lis have appeared in artwork from the earliest human civilizations  According to Pierre-Augustin Boissier de Sauvages, an 18th-century French naturalist and lexicographer:
The old fleurs-de-lis, especially the ones found in our first kings' sceptres, have a lot less in common with ordinary lilies than the flowers called flambas [in Occitan], or irises, from which the name of our own fleur-de-lis may derive  What gives some colour of truth to this hypothesis that we already put forth, is the fact that the French or Franks, before entering Gaul itself, lived for a long time around the river named Lys in the Flanders  Nowadays, this river is still bordered with an exceptional number of irises —as many plants grow for centuries in the same places—: these irises have yellow flowers, which is not a typical feature of lilies but fleurs-de-lis  It was thus understandable that our kings, having to choose a symbolic image for what later became a coat of arms, set their minds on the iris, a flower that was common around their homes, and is also as beautiful as it was remarkable  They called it, in short, the fleur-de-lis, instead of the flower of the river of lis  This flower, or iris, looks like our fleur-de-lis not just because of its yellow colour but also because of its shape: of the six petals, or leaves, that it has, three of them are alternatively straight and meet at their tops  The other three on the opposite, bend down so that the middle one seems to make one with the stalk and only the two ones facing out from left and right can clearly be seen, which is again similar with our fleurs-de-lis, that is to say exclusively the one from the river Luts whose white petals bend down too when the flower blooms 

The heraldist François Velde is known to have expressed the same opinion:
However, a hypothesis ventured in the 17th c  sounds very plausible to me  One species of wild iris, the Iris pseudacorus, yellow flag in English, is yellow and grows in marshes (cf  the azure field, for water)  Its name in German is Lieschblume (also gelbe Schwertlilie), but Liesch was also spelled Lies and Leys in the Middle Ages  It is easy to imagine that, in Northern France, the Lieschblume would have been called 'fleur-de-lis'  This would explain the name and the formal origin of the design, as a stylized yellow flag  There is a fanciful legend about Clovis which links the yellow flag explicitly with the French coat of arms 
Sauvages' hypothesis seems to be supported by the archaic English spelling fleur-de-luce and by the Luts's variant name Lits 

Alternative derivations
Another (debated) hypothesis is that the symbol derives from the angon or sting,  a typical Frankish throwing spear  The medieval Bec de Corban, a bladed and hooked polearm, bears similarities to the symbol as well  
A possibly derived symbol of Frankish royalty was the bee, of similar shape, as found in the burial of Childric I, whose royal see of power over the Salian Franks was based over the valley of the Lys Other imaginative explanations include the shape having been developed from the image of a dove descending, which is the symbol of the Holy Ghost 

Ancient usages
It has consistently been used as a royal emblem, though different cultures have interpreted its meaning in varying ways  Gaulish coins show the first Western designs which look similar to modern fleurs-de-lis
Context 3: Passage 1:
Keturah
Keturah (Hebrew: קְטוּרָה, Qəṭūrā, possibly meaning "incense"; Arabic: قطورة) was a wife and a concubine of the Biblical patriarch Abraham  According to the Book of Genesis, Abraham married Keturah after the death of his first wife, Sarah  Abraham and Keturah had six sons According to Jewish tradition, she was a descendant of Noah's son Japheth One modern commentator on the Hebrew Bible has called Keturah "the most ignored significant person in the Torah"  The medieval Jewish commentator Rashi, and some previous rabbinical commentators, related a traditional belief that Keturah was the same person as Hagar, although this idea cannot be found in the biblical text According to Doctor of Anthropology Paula M  McNutt, it is generally recognized that there is nothing specific in the biblical traditions recorded in Genesis, including those regarding Abraham and his family, that can be definitively related to known history in or around Canaan in the early second millennium B C E 

Sources for Keturah
Keturah is mentioned in two passages of the Hebrew Bible: in the Book of Genesis, and also in the First Book of Chronicles  Additionally, she is mentioned in Antiquities of the Jews by the 1st-century Romano-Jewish historian Josephus, in the Talmud, the Midrash, the Targum on the Torah, the Genesis Rabbah, and various other writings of Jewish theologians and philosophers Louis Feldman has said "Josephus records evidence of the prolific non-Jewish polymath Alexander Polyhistor, who, in turn, cites the historian Cleodemus Malchus, who states that two of the sons of Abraham by Keturah joined Heracles' campaign in Africa, and that Heracles, without doubt the greatest Greek hero of them all, married the daughter of one of them "

Relationship of Keturah to Abraham
Keturah is referred to in Genesis as "another wife" of Abraham (Hebrew:  אִשָּה‎ ‎  Translit : 'išāh   Translated:  woman, wife)   In First Chronicles, she is called Abraham's "concubine" (Hebrew:  פִּילֶגֶשׁ‎ ‎  Translit : pilegeš   Translated:  concubine) 
According to one opinion in the midrashic work Genesis Rabbah, Keturah and Hagar are names for the same person, whom Abraham remarried after initially expelling  This opinion was adopted and popularized by 11th-century scholar Rashi  Possible justifications for this opinion include the fact that Keturah is referred to 1 Chronicles 1:32 as Abraham's concubine (in the singular), and several other verses which suggest that the descendants of Hagar and Keturah lived in the same territory or formed a single ethnic group However, this idea was rejected by another rabbi in Genesis Rabbah, as well as by traditional commentators such as Ibn Ezra, Nahmanides, and Rashbam  The Book of Jubilees also supports the conclusion that Keturah and Hagar were two different people, by stating that Abraham waited until after Hagar's death before marrying Keturah  According to modern scholar Richard Elliott Friedman, the identification of Keturah with Hagar has "no basis     in the text" Genesis Rabbah interpreted the name Keturah in accordance with the opinion that she was identical to Hagar: the name was said to be related to the Aramaic ketur (knot) to imply that she was "bound" and did not have sexual relations with anyone else from the time she left Abraham until her return  The name Keturah was alternatively said to be derived from the ketoret (meaning "incense" in Hebrew) due to her deeds being as pleasing as incense 

Descendants
Keturah bore Abraham six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah  Genesis and First Chronicles also list seven of her grandsons (Sheba, Dedan, Ephah, Epher, Hanoch, Abida, and Eldaah)   The Book of Genesis records that Abraham gave them gifts and sent them to the East, while making Isaac son of Sarah his primary heir   Keturah's sons were said to have represented the Arab tribes who lived south and east of Israel (Genesis 25:1–6)  According to the Judean authors Josephus and Cleodemus Malchus, Punic people were descended from Epher, grandson of Abraham and Keturah According to the African writer Olaudah Equiano, the 18th-century English theologian John Gill believed the African people were descended from Abraham and Keturah According to the Baháʼí author John Able, Baháʼís consider their founder, Bahá'u'lláh, to have been "descended doubly, from both Abraham and Sarah, and separately from Abraham and Keturah "
Passage 2:
Lilian Turner
Lilian Turner (21 August 1867 – 25 August 1956) was an Australian writer 

Biography
Lilian Wattnall Burwell was born 21 August 1867  She was the elder sister of Ethel Turner and the daughter of Bennett George and Sarah Jane Burwell  Bennett George Burwell died when Lilian was still a young child, and her mother married a widower, Henry Turner, a year later  Both Lilian and Ethel would later take their step-father's name for their professional writing careers  Sarah and Henry had a daughter,  Jeannie Rose (born 1873), but Henry died suddenly in 1878  The next year, Sarah traveled to Australia with her three kids, where she fell in love with and wed Charles Cope in Sydney 
Lilian and Ethel were educated at Sydney Girls' High School where they ran their own magazine, the Iris, in opposition to the Gazette, edited by Louise Mack  After leaving school the two sisters founded and co-edited a sixpenny monthly, the Parthenon, which lasted for three years  It was always the ambition of the two women to be novelists Lilian's early novel The Lights of Sydney (1896) won first prize in a competition run by a London publisher, but the win lead nowhere  Her work was soon eclipsed by her younger sister's and, as Brenda Niall states: "Accepting what she saw as a lesser aim, she turned to the 'flapper' novel: stories of love and ambition written for schoolgirls and young women " The World's News described Turner as "a simple, wholesome, restful writer, upon whom it is a pleasure to fall back for stories for growing Australian girls to read "Turner was married on 22 February 1898 to Frederick Lindsay Thompson, a dentist, who was often out of work  The couple had two sons  She supported the family via her writing and over her career published a total of 25 novels   However, when she died on 25 August 1956 at Turramurra all of her novels were out of print 

Publications
Novels
By the Blue Mountains (1894) (serialised in The Australian Town and Country Journal)
The Lights of Sydney (1896)
Miss Elizabeth (1896) (serialised in The Australian Town and Country Journal)
Barbara (1899) (serialised in The Australasian)
Felise (1901) (serialised in The Evening News)
Young Love (1902)
An Australian Lassie (1903)
Betty the Scribe (1906)
Paradise and the Perrys (1908)
The Perry Girls (1909)
Three New Chum Girls (1910)
April Girls (1911)
Stairways to the Stars (1913)
The Girl From the Back-blocks (1914)
War's Heart Throbs (1915)
The Noughts and Crosses (1917)
Rachel (1920)
Peggy the Pilot (1922)
Jill of the Fourth (1924)
The Happy Heriots (1926)
Nina Comes Home (1927)
Ann Chooses Glory (1928)
Lady Billie (1929)
There Came a Call (1930)
Two Take the Road (1931)

Collections
Written Down (1912)
Passage 3:
Abrahamic religions
The Abrahamic religions are a group of religions centered around the worship of the God of Abraham  Abraham, a Hebrew patriarch, is extensively mentioned throughout the Abrahamic religious scriptures of the Quran, and the Hebrew and Christian Bibles Jewish tradition claims that the Twelve Tribes of Israel are descended from Abraham through his son Isaac and grandson Jacob, whose sons formed the nation of the Israelites in Canaan (or the Land of Israel); Islamic tradition claims that twelve Arab tribes known as the Ishmaelites are descended from Abraham through his son Ishmael in the Arabian Peninsula In its early stages, the Israelite religion was derived from the Canaanite religions of the Bronze Age; by the Iron Age, it had become distinct from other Canaanite religions as it shed polytheism for monolatry  The monolatrist nature of Yahwism was further developed in the period following the Babylonian captivity, eventually emerging as a firm religious movement of monotheism  In the 1st century CE, Christianity emerged as a splinter movement out of Judaism in the Land of Israel, developed under the Apostles of Jesus of Nazareth; it spread widely after it was adopted by the Roman Empire as a state religion in the 4th century CE  In the 7th century CE, Islam was founded by Muhammad in the Arabian Peninsula; it spread widely through the early Muslim conquests, shortly after his death Alongside the Indian religions, the Iranian religions, and the East Asian religions, the Abrahamic religions make up the largest major division in comparative religion  By total number of adherents, Christianity and Islam comprise the largest and second-largest religious movements in the world, respectively  Abrahamic religions with fewer adherents include Judaism, the Baháʼí Faith, Druzism, Samaritanism, and Rastafari 

Etymology
The Catholic scholar of Islam Louis Massignon stated that the phrase "Abrahamic religion" means that all these religions come from one spiritual source  The modern term comes from the plural form of a Quranic reference to dīn Ibrāhīm, 'religion of Ibrahim', Arabic form of Abraham's name God's promise at Genesis 15:4–8 regarding Abraham's heirs became paradigmatic for Jews, who speak of him as "our father Abraham" (Avraham Avinu)  With the emergence of Christianity, Paul the Apostle, in Romans 4:11–12, likewise referred to him as "father of all" those who have faith, circumcised or uncircumcised  Islam likewise conceived itself as the religion of Abraham  All the major Abrahamic religions claim a direct lineage to Abraham:

Abraham is recorded in the Torah as the ancestor of the Israelites through his son Isaac, born to Sarah through a promise made in Genesis 
Christians affirm the ancestral origin of the Jews in Abraham  Christianity also claims that Jesus was descended from Abraham 
Muhammad, as an Arab, is believed by Muslims to be descended from Abraham's son Ishmael, through Hagar  Jewish tradition also equates the descendants of Ishmael, Ishmaelites, with Arabs, while the descendants of Isaac by Jacob, who was also later known as Israel, are the Israelites 
The Bahá'í Faith states in its scripture that Bahá'ullah descended from Abraham through his wife Keturah's sons 

Debates regarding the term
The appropriateness of grouping Judaism, Christianity, and Islam by the terms "Abrahamic religions" or "Abrahamic traditions" has, at times, been challenged  The common Christian beliefs of Incarnation, Trinity, and the resurrection of Jesus, for example, are not accepted by Judaism or Islam (see for example Islamic view of Jesus' death)  There are key beliefs in both Islam and Judaism that are not shared by most of Christianity (such as abstinence from pork), and key beliefs of Islam, Christianity, and the Baháʼí Faith not shared by Judaism (such as the prophetic and Messianic position of Jesus, respectively) Adam Dodds argues that the term "Abrahamic faiths", while helpful, can be misleading, as it conveys an unspecified historical and theological commonality that is problematic on closer examination  While there is a commonality among the religions, in large measure their shared ancestry is peripheral to their respective foundational beliefs and thus conceals crucial differences  Alan L  Berger, professor of Judaic Studies at Florida Atlantic University, wrote that although "Judaism birthed both Christianity and Islam," the three faiths "understand the role of Abraham" in different ways  Aaron W  Hughes, meanwhile, describes the term as "imprecise" and "largely a theological neologism" An alternative designation for the "Abrahamic religions", "desert monotheism", may also have unsatisfactory connotations 

Religions
Judaism
One of Judaism's primary texts is the Tanakh, an account of the Israelites' relationship with God from their earliest history until the building of the Second Temple (c  535 BCE)  Abraham is hailed as the first Hebrew and the father of the Jewish people  One of his great-grandsons was Judah, from whom the religion ultimately gets its name  The Israelites were initially a number of tribes who lived in the Kingdom of Israel and Kingdom of Judah 
After being conquered and exiled, some members of the Kingdom of Judah eventually returned to Israel  They later formed an independent state under the Hasmonean dynasty in the 2nd and 1st centuries BCE, before becoming a client kingdom of the Roman Empire, which also conquered the state and dispersed its inhabitants  From the 2nd to the 6th centuries, Rabbinical Jews (believed to be descended from the historical Pharisees) wrote the Talmud, a lengthy work of legal rulings and Biblical exegesis which, along with the Tanakh, is a key text of Rabbinical Judaism  Karaite Jews (believed to be descended from the Sadducees) and the Beta Israel reject the Talmud and the idea of an Oral Torah, following the Tanakh only 

Christianity
Christianity began in the 1st century as a sect within Judaism initially led by Jesus  His followers viewed him as the Messiah, as in the Confession of Peter; after his crucifixion and death they came to view him as God incarnate, who was resurrected and will return at the end of time to judge the living and the dead and create an eternal Kingdom of God  Within a few decades the new movement split from Judaism  Christian teaching is based on the Old and New Testaments of the Bible 
After several periods of alternating persecution and relative peace vis a vis the Roman authorities under different administrations, Christianity became the state church of the Roman Empire in 380, but has been split into various churches from its beginning  An attempt was made by the Byzantine Empire to unify Christendom, but this formally failed with the East–West Schism of 1054  In the 16th century, the birth and growth of Protestantism during the Reformation further split Christianity into many denominations  The largest post-Reformation branching is the Latter Day Saint movement 

Islam
Islam is based on the teachings of the Quran  Although it considers Muhammad to be the Seal of the prophets, Islam teaches that every prophet preached Islam, as the word Islam literally means submission to God, the main concept preached by all Abrahamic prophets  Although the Quran is the central religious text of Islam, which Muslims believe to be a revelation from God, other Islamic books considered to be revealed by God before the Quran, mentioned by name in the Quran are the Tawrat (Torah) revealed to the prophets and messengers amongst the Children of Israel, the Zabur (Psalms) revealed to Dawud (David) and the Injil (the Gospel) revealed to Isa (Jesus)  The Quran also mentions God having revealed the Scrolls of Abraham and the Scrolls of Moses 
The teachings of the Quran are believed by Muslims to be the direct and final revelation and words of God  Islam, like Christianity, is a universal religion (i e  membership is open to anyone)  Like Judaism, it has a strictly unitary conception of God, called tawhid, or "strict" monotheism 

Other Abrahamic religions
Historically, the Abrahamic religions have been considered to be Judaism, Christianity, and Islam  Some of this is due to the age and larger size of these three  The other, similar religions were seen as either too new to judge as being truly in the same class, or too small to be of significance to the category 
However, some of the restrictions of Abrahamic to these three is due only to tradition in historical classification  Therefore, restricting the category to these three religions has come under criticism  The religions listed below here claim Abrahamic classification, either by the religions themselves, or by scholars who study them 

Baháʼí Faith
The Baháʼí Faith, which developed from Shi'a Islam during the late 19th century, is a world religion that has been listed as Abrahamic by scholarly sources in various fields  Monotheistic, it recognizes Abraham as one of a number of Manifestations of God including Adam, Moses, Zoroaster, Krishna, Gautama Buddha, Jesus, Muhammad, the Báb, and ultimately Baháʼu'lláh  God communicates his will and purpose to humanity through these intermediaries, in a process known as progressive revelation 

Druzism
The Druze faith or Druzism is a monotheistic religion based on the teachings of high Islamic figures like Hamza ibn-'Ali ibn-Ahmad and Al-Hakim bi-Amr Allah, and Greek philosophers such as Plato and Aristotle The Epistles of Wisdom is the foundational text of the Druze faith  The Druze faith incorporates elements of Islam's Ismailism, Gnosticism, Neoplatonism, Pythagoreanism, Christianity, Hinduism and other philosophies and beliefs, creating a distinct and secretive theology known to interpret esoterically religious scriptures, and to highlight the role of the mind and truthfulness  The Druze follow theophany, and believe in reincarnation or the transmigration of the soul  At the end of the cycle of rebirth, which is achieved through successive reincarnations, the soul is united with the Cosmic Mind (Al Aaqal Al Kulli)  In the Druze faith, Jesus is considered one of God's important prophets 

Rastafari
The heterogeneous Rastafari movement, sometimes termed Rastafarianism, which originated in Jamaica is classified by some scholars as an international socio-religious movement, and by others as a separate Abrahamic religion  Classified as both a new religious movement and social movement, it developed in Jamaica during the 1930s  It lacks any centralised authority and there is much heterogeneity among practitioners, who are known as Rastafari, Rastafarians, or Rastas Rastafari refer to their beliefs, which are based on a specific interpretation of the Bible, as "Rastalogy"  Central is a monotheistic belief in a single God—referred to as Jah—who partially resides within each individual  The former Emperor of Ethiopia, Haile Selassie, is given central importance; many Rastas regard him as the returned Messiah, the incarnation of Jah on Earth, and as the Second Coming of Christ  Others regard him as a human prophet who fully recognised the inner divinity within every individual  Rastafari is Afrocentric and focuses its attention on the African diaspora, which it believes is oppressed within Western society, or "Babylon` Many Rastas call for the resettlement of the African diaspora 
in either Ethiopia or Africa more widely, referring to this continent as the Promised Land of "Zion"  Other interpretations shift focus on to the adoption of an Afrocentric attitude while living outside of Africa  Rastas refer to their practices as "livity"  Communal meetings are known as "groundations", and are typified by music, chanting, discussions, and the smoking of cannabis, the latter being regarded as a sacrament with beneficial properties  Rastas place emphasis on what they regard as living 'naturally', adhering to ital dietary requirements, allowing their hair to form into dreadlocks, and following patriarchal gender roles 

Samaritanism
The Samaritans adhere to the Samaritan Torah, which they believe is the original, unchanged Torah, as opposed to the Torah used by Jews  In addition to the Samaritan Torah, Samaritans also revere their version of the Book of Joshua and recognize some later Biblical figures such as Eli 
Samaritanism is internally described as the religion that began with Moses, unchanged over the millennia that have since passed  Samaritans believe Judaism and the Jewish Torah have been corrupted by time and no longer serve the duties God mandated on Mount Sinai  While Jews view the Temple Mount in Jerusalem as the most sacred location in their faith, Samaritans regard Mount Gerizim, near Nablus, as the holiest spot on Earth 
Other Samaritan religious works include the Memar Markah, the Samaritan liturgy, and Samaritan law codes and biblical commentaries; scholars have various theories concerning the actual relationships between these three texts  The Samaritan Pentateuch first became known to the Western world in 1631, proving the first example of the Samaritan alphabet and sparking an intense theological debate regarding its relative age versus the Masoretic Text 

Mandaeism
Mandaeism (Classical Mandaic: ࡌࡀࡍࡃࡀࡉࡉࡀ mandaiia; Arabic: المندائيّة al-Mandāʾiyya), sometimes also known as Nasoraeanism or Sabianism, is a Gnostic, monotheistic and ethnic religion : 4 : 1  Its adherents, the Mandaeans, revere Adam, Abel, Seth, Enos, Noah, Shem, Aram, and especially John the Baptist  Mandaeans consider Adam, Seth, Noah, Shem and John the Baptist prophets, with Adam being the founder of the religion and John being the greatest and final prophet : 45 The Mandaeans speak an Eastern Aramaic language known as Mandaic  The name 'Mandaean' comes from the Aramaic manda, meaning knowledge  Within the Middle East, but outside their community, the Mandaeans are more commonly known as the صُبَّة Ṣubba (singular: Ṣubbī), or as Sabians (الصابئة, al-Ṣābiʾa)  The term Ṣubba is derived from an Aramaic root related to baptism  The term Sabians derives from the mysterious religious group mentioned three times in the Quran  The name of this unidentified group, which is implied in the Quran to belong to the 'People of the Book' (ahl al-kitāb), was historically claimed by the Mandaeans as well as by several other religious groups in order to gain legal protection (dhimma) as offered by Islamic law  Occasionally, Mandaeans are also called "Christians of Saint John" 

Origins and history
The civilizations that developed in Mesopotamia influenced some religious texts, particularly the Hebrew Bible and the Book of Genesis  Abraham is said to have originated in Mesopotamia Judaism regards itself as the religion of the descendants of Jacob, a grandson of Abraham  It has a strictly unitary view of God, and the central holy book for almost all branches is the Masoretic Text as elucidated in the Oral Torah  In the 19th century and 20th centuries Judaism developed a small number of branches, of which the most significant are Orthodox, Conservative, and Reform 
Christianity began as a sect of Judaism in the Mediterranean Basin of the first century CE and evolved into a separate religion—Christianity—with distinctive beliefs and practices  Jesus is the central figure of Christianity, considered by almost all denominations to be God the Son, one person of the Trinity  (See God in Christianity ) The Christian biblical canons are usually held to be the ultimate authority, alongside sacred tradition in some denominations (such as the Catholic Church and the Eastern Orthodox Church)  Over many centuries, Christianity divided into three main branches (Catholic, Orthodox, and Protestant), dozens of significant denominations, and hundreds of smaller ones 
Islam arose in the Arabian Peninsula in the 7th century CE with a strictly unitary view of God  Muslims hold the Quran to be the ultimate authority, as revealed and elucidated through the teachings and practices of a central, but not divine, prophet, Muhammad  The Islamic faith considers all prophets and messengers from Adam through the final messenger (Muhammad) to carry the same Islamic monotheistic principles  Soon after its founding, Islam split into two main branches (Sunni and Shia Islam), each of which now has a number of denominations 
The Baháʼí Faith began within the context of Shia Islam in 19th-century Persia, after a merchant named Siyyid 'Alí Muḥammad Shírází claimed divine revelation and took on the title of the Báb, or "the Gate"  The Bab's ministry proclaimed the imminent advent of "He whom God shall make manifest", who Baháʼís accept as Bahá'u'lláh  Baháʼís revere the Torah, Gospels and the Quran, and the writings of the Báb, Bahá'u'lláh, and 'Abdu'l-Bahá' are considered the central texts of the faith  A vast majority of adherents are unified under a single denomination 

Common aspects
All Abrahamic religions accept the tradition that God revealed himself to the patriarch Abraham  All of them are monotheistic, and all of them conceive God to be a transcendent creator and the source of moral law  Their religious texts feature many of the same figures, histories, and places, although they often present them with different roles, perspectives, and meanings  Believers who agree on these similarities and the common Abrahamic origin tend to also be more positive towards other Abrahamic groups In the three main Abrahamic religions (Judaism, Christianity and Islam), the individual, God, and the universe are highly separate from each other  The Abrahamic religions believe in a judging, paternal, fully external god to which the individual and nature are both subordinate  One seeks salvation or transcendence not by contemplating the natural world or via philosophical speculation, but by seeking to please God (such as obedience with God's wishes or his law) and see divine revelation as outside of self, nature, and custom



ground_truth: Bill Pullman

prompt_front: Answer the question based on the given passages. Only give me the answer and do not output any other words.

Question: What is the symbol of the Saints from the city that is the location of Blanton's manufacturer's headquarters called?

The following are given passages.
Context 2:  In the East it was found on the gold helmet of a Scythian king uncovered at the Ak-Burun kurgan and conserved in Saint Petersburg's Hermitage Museum 

Heraldic use
France
While the fleur-de-lis has appeared on countless European coats of arms and flags over the centuries, it is particularly associated with the French monarchy in a historical context and continues to appear in the arms of the king of Spain (from the French House of Bourbon), the grand duke of Luxembourg, and members of the House of Bourbon  It remains an enduring symbol of France which appears on French postage stamps, although it has never been adopted officially by any of the French republics  According to French historian Georges Duby, the three petals represent the three medieval social estates: the commoners, the nobility, and the clergy Although the origin of the fleur-de-lis is unclear, it has retained an association with French nobility  It is widely used in French city emblems as in the coat of arms of the city of Lille, Saint-Denis, Brest, Clermont-Ferrand, Boulogne-Billancourt, and Calais  Some cities that had been particularly faithful to the French Crown were awarded a heraldic augmentation of two or three fleurs-de-lis on the chief of their coat of arms; such cities include Paris, Lyon, Toulouse, Bordeaux, Reims, Le Havre, Angers, Le Mans, Aix-en-Provence, Tours, Limoges, Amiens, Orléans, Rouen, Argenteuil, Poitiers, Chartres, and Laon, among others  The fleur-de-lis was the symbol of Île-de-France, the core of the French kingdom  It has appeared on the coat-of-arms of other historical provinces of France including Burgundy, Anjou, Picardy, Berry, Orléanais, Bourbonnais, Maine, Touraine, Artois, Dauphiné, Saintonge, and the County of La Marche  Many of the current French departments use the symbol on their coats-of-arms to express this heritage 

The graphic evolution of crita to fleur-de-lis was accompanied by textual allegory  By the late 13th century, an allegorical poem by Guillaume de Nangis (d  1300), written at Joyenval Abbey in Chambourcy, relates how the golden lilies on an azure ground were miraculously substituted for the crescents on Clovis' shield, a projection into the past of contemporary images of heraldry The fleur-de-lis' symbolic origins with French monarchs may stem from the baptismal lily used in the crowning of King Clovis I  The French monarchy may have adopted the Fleur-de-lis for its royal coat of arms as a symbol of purity to commemorate the conversion of Clovis I, and a reminder of the Fleur-de-lis ampulla that held the oil used to anoint the king  So, the fleur-de-lis stood as a symbol of the king's divinely approved right to rule  The thus "anointed" kings of France later maintained that their authority was directly from God  A legend enhances the mystique of royalty by informing us that a vial of oil—the Holy Ampulla—descended from Heaven to anoint and sanctify Clovis as King, descending directly on Clovis or perhaps brought by a dove to Saint Remigius  One version explains that an angel descended with the Fleur-de-lis ampulla to anoint the king  Another story tells of Clovis putting a flower in his helmet just before his victory at the Battle of Vouillé  Through this propagandist connection to Clovis, the fleur-de-lis has been taken in retrospect to symbolize all the Christian Frankish kings, most notably Charlemagne In the 14th-century French writers asserted that the monarchy of France, which developed from the Kingdom of the West Franks, could trace its heritage back to the divine gift of royal arms received by Clovis  This story has remained popular, even though modern scholarship has established that the fleur-de-lis was a religious symbol before it was a true heraldic symbol  Along with true lilies, it was associated with the Virgin Mary, and in the 12th century Louis VI and Louis VII (House of Capet) started to use the emblem, on sceptres for example, so connecting their rulership with this symbol of saintliness and divine right  Louis VII ordered the use of fleur-de-lis clothing in his son Philip's coronation in 1179, while the first visual evidence of clearly heraldic use dates from 1211: a seal showing the future Louis VIII and his shield strewn with the "flowers"  Until the late 14th century the French royal coat of arms was Azure semé-de-lis Or (a blue shield "sown" (semé) with a scattering of small golden fleurs-de-lis), but Charles V of France changed the design from an all-over scattering to a group of three in about 1376  These two coats are known in heraldic terminology as France Ancient and France Modern, respectively 

In the reign of King Louis IX (St  Louis) the three petals of the flower were said to represent faith, wisdom and chivalry, and to be a sign of divine favour bestowed on France  During the next century, the 14th, the tradition of Trinity symbolism was established in France, and then spread elsewhere In 1328, King Edward III of England inherited a claim to the crown of France, and in about 1340 he quartered France Ancient with the arms of Plantagenet, as "arms of pretence"    After the kings of France adopted France Modern, the kings of England adopted the new design as quarterings from about 1411  The monarchs of England (and later of Great Britain) continued to quarter the French arms until 1801, when George III abandoned his formal claim to the French throne King Charles VII ennobled Joan of Arc's family on 29 December 1429 with an inheritable symbolic denomination  The Chamber of Accounts in France registered the family's designation to nobility on 20 January 1430  The grant permitted the family to change their surname to du Lys 

France Moderne
France moderne remained the French royal standard, and with a white background was the French national flag until the French Revolution, when it was replaced by the tricolor of modern-day France  The fleur-de-lis was restored to the French flag in 1814, but replaced once again after the revolution against Charles X of France in 1830  In a very strange turn of events after the end of the Second French Empire, where a flag apparently influenced the course of history, Henri, comte de Chambord, was offered the throne as King of France, but he agreed only if France gave up the tricolor and brought back the white flag with fleurs-de-lis  His condition was rejected and France became a republic 

Other contries
In Brazil, the city of Joinville has three fleurs-de-lis surmounted with a label of three points on its flag and coat of arms  Due to the city is named after François d'Orléans, Prince of Joinville, son of King Louis-Philippe I of France, who married Princess Francisca of Brazil in 1843 
The fleur-de-lis appears on the coat of Guadeloupe, an overseas département of France in the Caribbean, Saint Barthélemy, an overseas collectivity of France, and French Guiana  The overseas department of Réunion in the Indian Ocean uses the same feature  It appears on the coat of Port Louis, the capital of Mauritius which was named in honour of King Louis XV  On the coat of arms of Saint Lucia it represents the French heritage of the country 
In Ukraine, the Foreign Intelligence Service used the emblem with the coat of arms of Ukraine in conjunction with four golden fleurs-de-lis, along with the motto "Omnia, Vincit, Veritas" 

Municipal coats-of-arms
Fleurs-de-lis feature prominently in the Crown Jewels of England and Scotland  In English heraldry, they are used in many different ways, and can be the cadency mark of the sixth son  Additionally, it features in a large number of royal arms of the House of Plantagenet, from the 13th century onwards to the early Tudors (Elizabeth of York and the de la Pole family) The tressure flory–counterflory (flowered border) has been a prominent part of the design of the Scottish royal arms and Royal Standard since James I of Scotland 

In Italy, fleurs-de-lis have been used for some papal crowns and coats of arms, the Farnese Dukes of Parma, and by some doges of Venice The fleur-de-lis was also the symbol of the House of Kotromanić, a ruling house in medieval Bosnia allegedly in recognition of the Capetian House of Anjou, where the flower is thought of as a Lilium bosniacum  Today, fleur-de-lis is a national symbol of Bosniaks Other countries include Spain in recognition of rulers from the House of Bourbon  Coins minted in 14th-century Romania, from the region that was the Principality of Moldova at the time, ruled by Petru I Mușat, carry the fleur-de-lis symbol As a dynastic emblem it has also been very widely used: not only by noble families but also, for example, by the Fuggers, a medieval banking family 
Three fleurs-de-lis appeared in the personal coat of arms of Grandmaster Alof de Wignacourt who ruled the Malta between 1601 and 1622  His nephew Adrien de Wignacourt, who was Grandmaster himself from 1690 to 1697, also had a similar coat of arms with three fleurs-de-lis 
The heraldic fleur-de-lis is still widespread: among the numerous cities which use it as a symbol are some whose names echo the word 'lily', for example, Liljendal, Finland, and Lelystad, Netherlands  This is called canting arms in heraldic terminology  Other European examples of municipal coats-of-arms bearing the fleur-de-lis include Lincoln in England, Morcín in Spain, Wiesbaden and Darmstadt in Germany, Skierniewice in Poland and Jurbarkas in Lithuania  The Swiss municipality of Schlieren and the Estonian municipality of Jõelähtme also have a fleur-de-lis on their coats In Malta, the town of Santa Venera has three red fleurs-de-lis on its flag and coat of arms  These are derived from an arch which was part of the Wignacourt Aqueduct that had three sculpted fleurs-de-lis on top, as they were the heraldic symbols of Alof de Wignacourt, the Grand Master who financed its building  Another suburb which developed around the area became known as Fleur-de-Lys, and it also features a red fleur-de-lis on its flag and coat of arms 

Albania
In Albania, fleur-de-lys (alb: Lulja e Zambakut) has been always associated with the Noble House of Topia  After the Ottoman invasion of Albania, the symbol was removed by the Toptani family, a branch of the Topia Family 

Belarus
The Belarusian Scouting and Guiding organization that, while preserving the traditions of the past, uses a fleur-de-lis as a symbol 

Bosnia and Herzegovina
The golden lily is a traditional symbol of the Bosniak people  The coat of arms of the medieval Kingdom of Bosnia contained six fleurs-de-lis, understood as the native Bosnian or Golden Lily, Lilium bosniacum  This emblem was revived in 1992 as a national symbol of the Republic of Bosnia and Herzegovina and was the flag of Bosnia-Herzegovina from 1992 to 1998  The state insignia were changed in 1999  The former flag of the Federation of Bosnia and Herzegovina contains a fleur-de-lis alongside the Croatian chequy  Fleurs also appear in the flags and arms of many cantons, municipalities, cities and towns  It is still used as official insignia of the Bosniak Regiment of the Armed Forces of Bosnia and Herzegovina 

Canada
The Royal Banner of France or "Bourbon Flag"  symbolizing royal France, was the most commonly used flag in New France  The  "Bourbon Flag" has three gold fleur-de-lis on a dark blue field arranged two and one  The fleur-de-lys was also seen on New France's currency often referred to as "card money"  The white Royal Banner of France was used by the military of New France and was seen on naval vessels and forts of New France  After the fall of New France to the British Empire the fleur-de-lys remained visible on churches and remained part of French cultural symbolism  There are many French-speaking Canadians for whom the fleur-de-lis remains a symbol of their French cultural identity  Québécois, Franco-Ontarians, Franco-Ténois and Franco-Albertans, feature the fleur-de-lis prominently on their flags 
The Fleur-de-lys, as a traditional Royal symbol in Canada, has been incorporated into many national symbols, provincial symbols and
municipal symbols, The Canadian Red Ensign that served as the nautical flag and civil ensign for Canada from 1892 to 1965 and later as an informal flag of Canada before 1965 featured the traditional number of three golden fleur-de-lys on a blue background  The Arms of Canada throughout its variations has used fleur-de-lys, beginning in 1921 and subsequent various has featuring the blue "Bourbon Flag" in two locations within arms  The Canadian Royal cypher and the Arms of Canada feature St Edward's Crown that displays five cross pattée and four fleur-de-lys   The fleur-de-lis is featured on the flag of Quebec, known as the Fleurdelisé, as well as the flags of the cities of Montreal, Sherbrooke and Trois-Rivières 

Italy
In Italy, the fleur de lis - called giglio bottonato (it) - is mainly known from the crest of the city of Florence  In the Florentine fleurs-de-lis  the stamens are always posed between the petals  Originally argent (silver or white) on gules (red) background, the emblem became the standard of the imperial party in Florence (parte ghibellina), causing the town government, which maintained a staunch Guelph stance, being strongly opposed to the imperial pretensions on city states, to reverse the color pattern to the final gules lily on argent background  This heraldic charge is often known as the Florentine lily to distinguish it from the conventional (stamen-not-shown) design  As an emblem of the city, it is therefore found in icons of Zenobius, its first bishop, and associated with Florence's patron Saint John the Baptist in the Florentine fiorino  Several towns subjugated by Florence or founded within the territory of the Florentine Republic adopted a variation of the Florentine lily in their crests, often without the stamens 

Lithuania
The design of the arms of Jurbarkas is believed to originate from the arms of the Sapieha house, a Lithuanian noble family which was responsible for Jurbarkas receiving city rights and a coat of arms in 1611 The three fleurs-de-lis design on the Jurbarkas coat of arms was abolished during the final years of the Polish–Lithuanian Commonwealth, but officially restored in 1993 after the independence of present-day Lithuania was re-established  Before restoration, several variant designs, such as using one over two fleurs-de-lis, had been restored and abolished  The original two over one version was briefly readopted in 1970 during the Soviet occupation, but abolished that same year 

United Kingdom
In the United Kingdom, a fleur-de-lis has appeared in the official arms of the Norroy King of Arms for hundreds of years  A silver fleur-de-lis on a blue background is the arms of the Barons Digby In English and Canadian heraldry the fleur-de-lis is the cadence mark of a sixth son It can also be found on the arms of the Scottish clan Chiefs of both Carruthers; Gules two engrailed chevrons between three fleur-d-lis Or and the Brouns/Browns: Gules a chevron between three fleur d-lis Or 

United States
Fleurs-de-lis crossed the Atlantic along with Europeans going to the New World, especially with French settlers  Their presence on North American flags and coats of arms usually recalls the involvement of French settlers in New France of the town or region concerned, and in some cases the persisting presence there of a population descended from such settlers 

In the US, the fleur-de-lis symbols tend to be along or near the Mississippi and Missouri rivers  These are areas of strong French colonial empire settlement  Some of the places that have it in their flag or seal are the cities of Baton Rouge, Detroit, Lafayette, Louisville, Mobile, New Orleans, Ocean Springs and St  Louis  On 9 July 2008, Louisiana governor Bobby Jindal signed a bill into law making the fleur-de-lis an official symbol of the state  Following Hurricane Katrina on 29 August 2005, the fleur-de-lis has been widely used in New Orleans and throughout Louisiana, as a symbol of grassroots support for New Orleans' recovery  The coat of arms of St  Augustine, Florida has a fleur-de-lis on the first quarter, due to its connection with Huguenots  Several counties have flags and seals based on pre-1801 British royal arms also includes fleur-de-lis symbols  They are King George County, Virginia and Prince George's County, Somerset County, Kent County, and Montgomery County in Maryland 
It has also become the symbol for the identity of the Cajuns and Louisiana Creole people, and their French heritage 

Military
Fleurs-de-lis are featured in military healdry  E g , in the United States, the New Jersey Army National Guard unit 112th Field Artillery (Self Propelled)—part of the much larger 42nd Infantry Division Mechanized—which has it in the upper left side of their distinctive unit insignia; the U S  Army's 2nd Cavalry Regiment, 319th Airborne Field Artillery Regiment, 62nd Medical Brigade, 256th Infantry Brigade Combat Team; and the Corps of Cadets at Louisiana State University   The U S  Air Force's Special Operations Weather Beret Flash also used a fleurs-de-lis in its design, carried over from its Vietnam War era Commando Weatherman Beret Flash  It is also featured by the Israeli Intelligence Corps, and the First World War Canadian Expeditionary Force  In the British Army, the fleur-de-lis was the cap badge of the Manchester Regiment from 1922 until 1958, and also its successor, the King's Regiment up to its amalgamation in 2006  It commemorates the capture of French regimental colours by their predecessors, the 63rd Regiment of Foot, during the Invasion of Martinique in 1759  It is also the formation sign of the 2nd (Independent) Armored Brigade of the Indian Army, known as the 7th Indian Cavalry Brigade in First World War, which received the emblem for its actions in France 

In religion and art
In the Middle Ages, the symbols of lily and fleur-de-lis overlapped considerably in Christian religious art  The historian Michel Pastoureau says that until about 1300 they were found in depictions of Jesus, but gradually they took on Marian symbolism and were associated with the Song of Solomon's "lily among thorns" (lilium inter spinas), understood as a reference to Mary  Other scripture and religious literature in which the lily symbolizes purity and chastity also helped establish the flower as an iconographic attribute of the Virgin  It was also believed that the fleur-de-lis represented the Holy Trinity In medieval England, from the mid-12th century, a noblewoman's seal often showed the lady with a fleur-de-lis, drawing on the Marian connotations of "female virtue and spirituality"  Images of Mary holding the flower first appeared in the 11th century on coins issued by cathedrals dedicated to her, and next on the seals of cathedral chapters, starting with Notre Dame de Paris in 1146  A standard portrayal was of Mary carrying the flower in her right hand, just as she is shown in that church's Virgin of Paris statue (with lily), and in the centre of the stained glass rose window (with fleur-de-lis sceptre) above its main entrance  The flowers may be "simple fleurons, sometimes garden lilies, sometimes genuine heraldic fleurs-de-lis"  As attributes of the Madonna, they are often seen in pictures of the Annunciation, notably in those of Sandro Botticelli and Filippo Lippi  Lippi also uses both flowers in other related contexts: for instance, in his Madonna in the Forest 
The three petals of the heraldic design reflect a widespread association with the Holy Trinity, with the band on the bottom symbolizing Mary  The tradition says that without Mary you can not understand the Trinity since it was she who bore the Son  A tradition going back to 14th century France added onto the earlier belief that they also represented faith, wisdom and chivalry  Alternatively, the cord can be seen as representing the one Divine Substance (godhood) of the three Persons, which binds Them together 
"Flower of light" symbolism has sometimes been understood from the archaic variant fleur-de-luce (see Latin lux, luc- = "light"), but the Oxford English Dictionary suggests this arose from the spelling, not from the etymology 

Sports
The fleur-de-lis is used by a number of sports teams, especially when it echoes a local flag  This is true with the teams from Quebec (Nordiques (ex-NHL), Montreal Expos (ex-MLB) and CF Montréal (MLS)), the teams of New Orleans, Louisiana (Saints (NFL), Pelicans (NBA), and Zephyrs (PCL)), the Serie A team Fiorentina, the Bundesliga side SV Darmstadt 98 (also known as Die Lilien – The Lilies), the Rugby league team Wakefield Trinity Wildcats, the NPSL team Detroit City FC Marc-André Fleury, a Canadian ice hockey goaltender, has a fleur-de-lis logo on his mask  The UFC Welterweight Champion from 2006 to 2013, Georges St-Pierre, has a tattoo of the fleur-de-lis on his right calf  The IT University of Copenhagen's soccer team ITU F C  has it in their logo  France uses the symbol in the official emblem on the 2019 FIFA Women's World Cup 

Education
The emblem appears in coats of arms and logos for universities (like Washington University in St  Louis, Saint Louis University in Spain, University of Lincoln in England and University of Louisiana at Lafayette) and schools such as in Hilton College (South Africa), Adamson University and St  Paul's University in the Philippines  The Lady Knights of the University of Arkansas at Monticello have also adopted the fleur de lis as one of the symbols associated with their coat of arms  The flag of Lincolnshire, adopted in 2005, has a fleur-de-lis for the city of Lincoln  It is one of the symbols of the American sororities Kappa Kappa Gamma and Theta Phi Alpha, the American fraternities Alpha Epsilon Pi, Sigma Alpha Epsilon and Sigma Alpha Mu, as well as the international co-ed service fraternity Alpha Phi Omega  It is also used by the high school and college fraternity Scouts Royale Brotherhood of the Philippines 

Scouting
The fleur-de-lis is the main element in the logo of most Scouting organizations  The symbol was first used by Sir Robert Baden-Powell as an arm-badge for soldiers who qualified as scouts (reconnaissance specialists) in the 5th Dragoon Guards, which he commanded at the end of the 19th century; it was later used in cavalry regiments throughout the British Army until 1921  In 1907, Baden-Powell made brass fleur-de-lis badges for the boys attending his first experimental "Boy Scout" camp at Brownsea Island  In his seminal book Scouting for Boys, Baden-Powell referred to the motif as "the arrowhead which shows the North on a map or a compass" and continued; "It is the Badge of the Scout because it points in the right direction and upward    The three points remind you of the three points of the Scout Promise", being duty to God and country, helping others, and keeping the Scout Law  The World Scout Emblem of the World Organization of the Scout Movement has elements which are used by most national Scout organizations  The stars stand for truth and knowledge, the encircling rope for unity, and its reef knot or square knot, service 

Organizations
Fleurs-de-lis appear on military insignia and the logos of many organisations  During the 20th century the symbol was adopted by various Scouting organisations worldwide for their badges  Architects and designers use it alone and as a repeated motif in a wide range of contexts, from ironwork to bookbinding, especially where a French context is implied 

Healdic feature in architecture
In building and architecture, the fleur-de-lis is often placed on top of iron fence posts, as a pointed defence against intruders  It may ornament any tip, point or post with a decorative flourish, for instance, on finials, the arms of a cross, or the point of a gable  The fleur-de-lis can be incorporated in friezes or cornices, although the distinctions between fleur-de-lis, fleuron, and other stylized flowers are not always clear, or can be used as a motif in an all-over tiled pattern, perhaps on a floor 
It may appear in a building for heraldic reasons, as in some English churches where the design paid a compliment to a local lord who used the flower on his coat of arms  Elsewhere the effect seems purely visual, like the crenellations on the 14th-century Muslim Mosque-Madrassa of Sultan Hassan 
It can also be seen on the doors of the 16th-century Hindu Padmanabhaswamy Temple 

Derived non-heraldic usage
Some modern usage of the fleur-de-lis reflects "the continuing presence of heraldry in everyday life", often intentionally, but also when users are not aware that they are "prolonging the life of centuries-old insignia and emblems" 

The symbol may be used in less traditional ways  After Hurricane Katrina many New Orleanians of varying ages and backgrounds were tattooed with "one of its cultural emblems" as a "memorial" of the storm, according to a researcher at Tulane University  The US Navy Blue Angels have named a looping flight demonstration manoeuvre after the flower as well, and there are even two surgical procedures called "after the fleur "
American automobile manufacturer Chevrolet takes its name from the racing driver Louis Chevrolet, who was born in Switzerland   But, because the Chevrolet name is French, the manufacturer has used the fleur-de-lis emblems on their cars, most notably the Corvette, but also as a small detail in the badges and emblems on the front of a variety of full-size Chevys from the 1950s, and 1960s   The fleur-de-lis has also been featured more prominently in the emblems of the Caprice sedan A fleur-de-lis also appears in some of the logos of local Louisiana media, such as WGNO-TV and WVUE-TV, the local ABC-affiliated and Fox-affiliated television stations in New Orleans respectively 
The fleur-de-lis is one of the objects to drop during the New Year's Eve celebrations in New Orleans, which was broadcast for the first time during Dick Clark's New Year's Rockin' Eve '17 with Ryan Seacrest 
New Orleans sludge metal band Crowbar use it as a logo  It's appeared on every album cover since Lifesblood for the Downtrodden and is sometimes incorporated into the artwork (on The Serpent Only Lies as a snake and on Sever the Wicked Hand as a sword's hilt)  The Fleur-de-lis is also used decoratively on fire apparatus 

Compass rose
The symbol is also often used on a compass rose to mark the north direction, a tradition started by the Portuguese cartographer Jorge de Aguiar in his chart of 1492 

Slave branding
In Mauritius, slaves were branded with a fleur-de-lis, when being punished for escaping or stealing food In France, some categories of outlaws were branded with a fleur de lys iron rod as a punishment for crimes involving a banishment sentence  In 1724, the punishment evolved in a system of letters brandings relative to the crime  The fleur de lys became an exclusive punishment for slaves in the colonies 
The fleur-de-lis (or flower de Luce) could be branded on slaves as punishment for certain offenses in French Louisiana   For instance, the Louisiana Code Noir (1724) stated:

XXXII  The runaway slave, who shall continue to be so for one month from the day of his being denounced to the officers of justice, shall have his ears cut off, and shall be branded with the flower de luce on the shoulder: and on a second offence of the same nature, persisted in during one month from the day of his being denounced, he shall be hamstrung, and be marked with the flower de luce on the other shoulder  On the third offence, he shall suffer death" 
The Code Noir was an arrangement of controls received in Louisiana in 1724 from other French settlements around the globe, intended to represent the state's slave populace  Those guidelines included marking slaves with the fleur-de-lis as discipline for fleeing 

In fiction
The symbol has featured in modern fiction on historical and mystical themes, as in the bestselling novel The Da Vinci Code and other books discussing the Priory of Sion  It recurs in French literature, where examples well known in English translation include Fleur-de-Lys de Gondelaurier, a character in The Hunchback of Notre Dame by Victor Hugo, and the mention in Dumas's The Three Musketeers of the old custom of branding a criminal with the sign (fleurdeliser)  During the reign of Elizabeth I of England, known as the Elizabethan era, it was a standard name for an iris, a usage which lasted for centuries, but occasionally refers to lilies or other flowers  It also appeared in the novel A Confederacy of Dunces by John Kennedy Toole on a sign composed by the protagonist 

In John Steinbeck's East of Eden, Cathy Ames ("Kate") wears a gold watch with a fleur-de-lis pin around her neck A variation on the symbol has also been used in the Star Wars franchise to represent the planet of Naboo  The fleur de lis is also used as the heraldic emblem for the Kingdom of Temeria in Andrzej Sapkowski's fantasy novel series The Witcher 
The fleur de lis has also been used in the TV series The Originals, in which it is used to represent the Mikaelson family, the first vampires in the world  The symbol's representation of unity and its usage in New Orleans where the show is set, are used to represent the vow three of the Mikaelson siblings made to each other that they remain together, always and forever 
The fleur de lis is displayed in Champion, a cavalry unit that appears in Heroes of Might and Magic V: Tribes of the East, and is also a symbol adopted by the Sisters of Battle, a faction in Warhammer 40,000  A heavily stylized fleur de lis symbol can also be recognized as the symbol of the ICA in the Hitman series of video games The Pokémon villain Lysandre; whose debut game was Pokémon X and Y is known in Japan as フラダリ (Furadari); a romanised name for the fleur-de-lis  Relevant is that Pokémon X and Y are inspired by France  Many locations and landmarks across Kalos have real-world inspirations, including Prism Tower (Eiffel Tower), the Lumiose Art Museum (the Louvre) and the stones outside Geosenge Town (Carnac stones) This symbol is also used as the icon for the fictional street gang "Third Street Saints" in the Saints Row series 
The symbol is also seen in the video games Gangstar: New Orleans and Persona 5, on Yusuke Kitagawa's shirt 

See also
Cross fleury
Floral emblem
Armorial of France
The Golden Lily (disambiguation)
Iris florentina
Iris pseudacorus
Jessant-de-lys
Lilium
Palmette
Prince of Wales's feathers
Shamrock
Scottish thistle
Tree of LifeUse of the lily in coinage and coat-of-arms in the Land of Israel/PalestineAcre, Israel, where the Hospitaller refectory contains two early depictions of the French fleur-de-lis
Hasmonean coinage, coins minted during Hasmonean rule, sometimes depicting a lily
Yehud coinage, Achaemenid period coinage often depicting a lily

Explanatory notes
Passage 8:
Sazerac
The Sazerac is a local variation of a cognac or whiskey cocktail originally from New Orleans, named for the Sazerac de Forge et Fils brand of cognac brandy that served as its original main ingredient  The drink is most traditionally a combination of
cognac or rye whiskey, absinthe, Peychaud's Bitters, and sugar, although bourbon whiskey is sometimes substituted for the rye and Herbsaint is sometimes substituted for the absinthe  Some claim it is the oldest known American cocktail, with origins in antebellum New Orleans, although drink historian David Wondrich is among those who dispute this, and American instances of published usage of the word cocktail to describe a mixture of spirits, bitters, and sugar can be traced to the dawn of the 19th century 

Characteristics
The defining feature of the Sazerac is its method of preparation, which commonly involves two chilled old-fashioned glasses  The first glass is swirled with a wash of absinthe for its flavor and strong scent  The second glass is used to combine the remaining ingredients, which are stirred with ice, then strained into the first glass  Various anisettes such as pastis, Pernod, or Herbsaint are common substitutes when absinthe is unavailable  In New Orleans, Herbsaint is most commonly used due to the absence of absinthe in the U S  market from 1912 until 2007 

History
Around 1850, Sewell T  Taylor sold his New Orleans bar, the Merchants Exchange Coffee House, to become an importer of spirits, and he began to import a brand of cognac named Sazerac-de-Forge et Fils  Meanwhile, Aaron Bird assumed proprietorship of the Merchants Exchange and changed its name to Sazerac Coffee House  On October 2, 2019, the Sazerac House opened to the public as a museum and immersive experience that shares the history of the New Orleans cocktail culture, including the Sazerac Legend has it that Bird began serving the "Sazerac Cocktail", made with Sazerac cognac imported by Taylor, and allegedly with bitters being made by the local apothecary, Antoine Amedie Peychaud  The Sazerac Coffee House subsequently changed hands several times, until around 1870 Thomas Handy became its proprietor  It is around this time that the primary ingredient changed from cognac to rye whiskey, due to the phylloxera epidemic in Europe that devastated the vineyards of France At some point before his death in 1889, Handy recorded the recipe for the cocktail, which made its first printed appearance in William T  "Cocktail Bill" Boothby's The World's Drinks and How to Mix Them (1908), although his recipe calls for Selner Bitters, not Peychaud's  After absinthe was banned in the United States in 1912, it was replaced by various anise-flavored liqueurs, most notably the locally produced Herbsaint, which first appeared in 1934 By the early 20th century, simple cocktails like the Sazerac had become rare, which eventually rekindled their popularity The creation of the Sazerac has also been credited to Antoine Amédée Peychaud, a Creole apothecary who emigrated to New Orleans from the West Indies and set up shop in the French Quarter in the early 19th century  He was known to dispense a proprietary mix of aromatic bitters from an old family recipe  
According to popular myth, he served his drink in the large end of an egg cup that was called a coquetier in French, and the Americanized mispronunciation resulted in the name cocktail  This belief was debunked when people discovered that the term "cocktail" as a type of drink first appeared in print at least as far back as 1803—and was defined in print in 1806 as, "a mixture of spirits of any kind, water, sugar and bitters, vulgarly called a bittered sling" 

Official cocktail of New Orleans
In March 2008, Louisiana state senator Edwin R  Murray (D-New Orleans) filed Senate Bill 6 designating the Sazerac as Louisiana's official state cocktail  The bill was defeated on April 8, 2008  After further debate, on June 23, 2008, the Louisiana Legislature agreed to proclaim the Sazerac as New Orleans' official cocktail In 2011, as a writer for the HBO TV series Treme, Anthony Bourdain penned a scene in which chef Janette Desautel (played by Kim Dickens) tosses one in the face of restaurant critic and food writer Alan Richman (appearing as himself)  Richman had angered many New Orleanians in 2006 with an article in the magazine GQ, in which he criticized New Orleans' food culture post-Hurricane Katrina  Despite reservations, he agreed to participate in the scene and called Sazerac "a good choice of weaponry, because it symbolizes the city", despite a running feud with Bourdain over, among other things, the review 

Similar cocktails
A cocktail named the Zazarack was included in the 1910 version of Jack's Manual, an early bartender's reference written by Jacob "Jack" Grohusko, the head bartender at Baracca's restaurant in New York  It is essentially the same cocktail as the Sazerac, but called for bourbon (and not rye) instead of cognac Later versions of the drink were spelled Zazarac and added rum, and are thought by some to be a variant of the Sazerac, although it might have originated completely independently of the more famous drink 

Brands
Sazerac is also a brand of rye whiskey produced by the Sazerac Company 

See also
List of cocktails
Old Fashioned
Passage 9:
Marie Ragghianti
Marie Fajardo Ragghianti (born June 13, 1942) is an American parole board administrator, famous as the whistleblower who exposed Tennessee Governor Ray Blanton's "clemency for cash" scandal in 1977-79 
Ragghianti grew up in Florida, where she was regarded as a beauty queen  She married a boxer, but her husband became an alcoholic  Their son nearly died from a lung infection at the age of two  They divorced, leaving Ragghianti with three young children In 1971, at the age of 29, Ragghianti won a scholarship to Vanderbilt University, and earned a Bachelor of Science in English Literature and Psychology (1975)  She was active in the Vanderbilt Young Democrats Club and caught the attention of newly elected governor Blanton's legal counsel, T  Edward "Eddie" Sisk  She was an extradition officer for the Tennessee Department of Correction (1975–76) and the chair of the Tennessee Board of Pardons and Paroles (1976–77) Ragghianti earned a M S  in Management of Human Services in 1978 from Vanderbilt University, and a Master of Public Administration (M P A ) from the Harvard University John F  Kennedy School of Government in 1992  She worked as a consultant to the Tennessee legislature in 1979  From 1979 through 1997, she worked as a criminal justice consultant  From 1997 through 1999, she worked as the chief of staff for the United States Parole Commission Ragghianti was responsible for a federal investigation of corruption in the Tennessee parole and pardon process that led to the conviction of the governor and two aides, and was the subject of the 1985 movie Marie  Her attorney during the trial was Fred Thompson, who began his acting career portraying himself in the movie 
Ragghianti received the Goldsmith Award for journalism while attending the Kennedy School of Government and was a National Institute on Drug Abuse fellow while attending the graduate program in criminal justice at the University of Albany, SUNY She was appointed a member of the U S  Parole Commission National Appeals Board on December 9, 1999, by President Bill Clinton in a recess appointment  She was designated as the board's vice chairperson on January 6, 2000  Her appointment expired December 15, 2000 after no action on her nomination had been taken by the United States Senate 
Passage 10:
Aérodrome Saint-Louis
The Aérodrome Saint-Louis, also called Aérodrome du Bois Gomin or Canadian Transcontinental Airways Airport, was the first airfield of the Quebec City area of Quebec, Canada  It was located in the suburb of Sainte-Foy 
It was established by Canadian Transcontinental Airways (1927–38)  (Compagnie Aérienne Transcontinentale) in 1928 in the fields between Cap-Rouge Road (now called Chemin Saint-Louis) and Gomin Road (Chemin Gomin), east of the Route de l'Église where the Laurier Québec and Place Sainte-Foy shopping centres are currently located  It was used during winter to transport mail between Montreal and Rimouski 
It was closed in 1938, when Canadian Transcontinental Airways ceased operations, and in 1939 a new airfield was established in Quebec City; Aéroport de l'Ancienne Lorette, today known as Québec City Jean Lesage International Airport 

See also
List of airports in Canada
Québec/Lac Saint-Augustin Water Airport

External links
Un chemin Gomin au long parcours
Context 3: 

Monotheism
All Abrahamic religions claim to be monotheistic, worshiping an exclusive God, although one who is known by different names  Each of these religions preaches that God creates, is one, rules, reveals, loves, judges, punishes, and forgives  However, although Christianity does not profess to believe in three gods—but rather in three persons, or hypostases, united in one essence—the Trinitarian doctrine, a fundamental of faith for the vast majority of Christian denominations, conflicts with Jewish and Muslim concepts of monotheism  Since the conception of a divine Trinity is not amenable to tawhid, the Islamic doctrine of monotheism, Islam regards Christianity as variously polytheistic Christianity and Islam both revere Jesus (Arabic: Isa or Yasu among Muslims and Arab Christians respectively) but with vastly differing conceptions:

Christians view Jesus as the saviour and regard him as God incarnate 
Muslims see Isa as a Prophet of Islam and Messiah However, the worship of Jesus, or the ascribing of partners to God (known as shirk in Islam and as shituf in Judaism), is typically viewed as the heresy of idolatry by Islam and Judaism 

Theological continuity
All the Abrahamic religions affirm one eternal God who created the universe, who rules history, who sends prophetic and angelic messengers and who reveals the divine will through inspired revelation  They also affirm that obedience to this creator deity is to be lived out historically and that one day God will unilaterally intervene in human history at the Last Judgment  Christianity, Islam, and Judaism have a teleological view on history, unlike the static or cyclic view on it found in other cultures (the latter being common in Indian religions) 

Scriptures
All Abrahamic religions believe that God guides humanity through revelation to prophets, and each religion believes that God revealed teachings to prophets, including those prophets whose lives are documented in its own scripture 

Ethical orientation
An ethical orientation: all these religions speak of a choice between good and evil, which is associated with obedience or disobedience to a single God and to Divine Law 

Eschatological world view
An eschatological world view of history and destiny, beginning with the creation of the world and the concept that God works through history, and ending with a resurrection of the dead and final judgment and world to come 

Importance of Jerusalem
Jerusalem is considered Judaism's holiest city  Its origins can be dated to 1004 BCE, when according to Biblical tradition David established it as the capital of the United Kingdom of Israel, and his son Solomon built the First Temple on Mount Moriah  Since the Hebrew Bible relates that Isaac's sacrifice took place there, Mount Moriah's importance for Jews predates even these prominent events  Jews thrice daily pray in its direction, including in their prayers pleas for the restoration and the rebuilding of the Holy Temple (the Third Temple) on mount Moriah, close the Passover service with the wistful statement "Next year in built Jerusalem," and recall the city in the blessing at the end of each meal  Jerusalem has served as the only capital for the five Jewish states that have existed in Israel since 1400 BCE (the United Kingdom of Israel, the Kingdom of Judah, Yehud Medinata, the Hasmonean Kingdom, and modern Israel)  It has been majority Jewish since about 1852 and continues through today Jerusalem was an early center of Christianity  There has been a continuous Christian presence there since  William R  Kenan, Jr , professor of the history of Christianity at the University of Virginia, Charlottesville, writes that from the middle of the 4th century to the Islamic conquest in the middle of the 7th century, the Roman province of Palestine was a Christian nation with Jerusalem its principal city  According to the New Testament, Jerusalem was the city Jesus was brought to as a child to be presented at the temple and for the feast of the Passover  He preached and healed in Jerusalem, unceremoniously drove the money changers in disarray from the temple there, held the Last Supper in an "upper room" (traditionally the Cenacle) there the night before he was crucified on the cross and was arrested in Gethsemane  The six parts to Jesus' trial—three stages in a religious court and three stages before a Roman court—were all held in Jerusalem  His crucifixion at Golgotha, his burial nearby (traditionally the Church of the Holy Sepulchre), and his resurrection and ascension and prophecy to return all are said to have occurred or will occur there 
Jerusalem became holy to Muslims, third after Mecca and Medina  The Al-Aqsa Mosque, which translates to "farthest mosque" in sura Al-Isra in the Quran and its surroundings are addressed in the Quran as "the holy land"  Muslim tradition as recorded in the ahadith identifies al-Aqsa with a mosque in Jerusalem  The first Muslims did not pray toward Kaaba, but toward Jerusalem  The qibla was switched to Kaaba later on to fulfill the order of Allah of praying in the direction of Kaaba (Quran, Al-Baqarah 2:144–150)  Another reason for its significance is its connection with the Miʿrāj, where, according to traditional Muslim, Muhammad ascended through the Seven heavens on a winged mule named Buraq, guided by the Archangel Gabriel, beginning from the Foundation Stone on the Temple Mount, in modern times under the Dome of the Rock 

Significance of Abraham
Even though members of Judaism, Christianity, and Islam do not all claim Abraham as an ancestor, some members of these religions have tried to claim him as exclusively theirs For Jews, Abraham is the founding patriarch of the children of Israel  God promised Abraham: "I will make of you a great nation, and I will bless you " With Abraham, God entered into "an everlasting covenant throughout the ages to be God to you and to your offspring to come"  It is this covenant that makes Abraham and his descendants children of the covenant  Similarly, converts, who join the covenant, are all identified as sons and daughters of Abraham Abraham is primarily a revered ancestor or patriarch (referred to as Avraham Avinu (אברהם אבינו in Hebrew) "Abraham our father") to whom God made several promises: chiefly, that he would have numberless descendants, who would receive the land of Canaan (the "Promised Land")  According to Jewish tradition, Abraham was the first post-Flood prophet to reject idolatry through rational analysis, although Shem and Eber carried on the tradition from Noah Christians view Abraham as an important exemplar of faith, and a spiritual, as well as physical, ancestor of Jesus  For Christians, Abraham is a spiritual forebear as well as/rather than a direct ancestor depending on the individual's interpretation of Paul the Apostle, with the Abrahamic covenant "reinterpreted so as to be defined by faith in Christ rather than biological descent" or both by faith as well as a direct ancestor; in any case, the emphasis is placed on faith being the only requirement for the Abrahamic Covenant to apply (see also New Covenant and supersessionism)  In Christian belief, Abraham is a role model of faith, and his obedience to God by offering Isaac is seen as a foreshadowing of God's offering of his son Jesus Christian commentators have a tendency to interpret God's promises to Abraham as applying to Christianity subsequent to, and sometimes rather than (as in supersessionism), being applied to Judaism, whose adherents rejected Jesus  They argue this on the basis that just as Abraham as a Gentile (before he was circumcised) "believed God and it was credited to him as righteousness"  (cf  Rom  4:3, James 2:23), "those who have faith are children of Abraham"  (see also John 8:39)  This is most fully developed in Paul's theology where all who believe in God are spiritual descendants of Abraham  However, with regards to Rom  4:20 and Gal  4:9, in both cases he refers to these spiritual descendants as the "sons of God" rather than "children of Abraham" For Muslims, Abraham is a prophet, the "messenger of God" who stands in the line from Adam to Muhammad, to whom God gave revelations,[Quran %3Averse%3D163 4 :163], who "raised the foundations of the House" (i e , the Kaaba)[Quran %3Averse%3D127 2 :127] with his first son, Isma'il, a symbol of which is every mosque  Ibrahim (Abraham) is the first in a genealogy for Muhammad  Islam considers Abraham to be "one of the first Muslims" (Surah 3)—the first monotheist in a world where monotheism was lost, and the community of those faithful to God, thus being referred to as ابونا ابراهيم or "Our Father Abraham", as well as Ibrahim al-Hanif or "Abraham the Monotheist"  Also, the same as Judaism, Islam believes that Abraham rejected idolatry through logical reasoning  Abraham is also recalled in certain details of the annual Hajj pilgrimage 

Differences
God
The Abrahamic God is the conception of God that remains a common feature of all Abrahamic religions  The Abrahamic God is conceived of as eternal, omnipotent, omniscient and as the creator of the universe  God is further held to have the properties of holiness, justice, omnibenevolence, and omnipresence  Proponents of Abrahamic faiths believe that God is also transcendent, but at the same time personal and involved, listening to prayer and reacting to the actions of his creatures  God in Abrahamic religions is always referred to as masculine only 

Jewish theology is strictly monotheistic  God is an absolute one, indivisible and incomparable being who is the ultimate cause of all existence  Jewish tradition teaches that the true aspect of God is incomprehensible and unknowable and that it is only God's revealed aspect that brought the universe into existence, and interacts with mankind and the world  In Judaism, the one God of Israel is the God of Abraham, Isaac, and Jacob, who is the guide of the world, delivered Israel from slavery in Egypt, and gave them the 613 Mitzvot at Mount Sinai as described in the Torah 
The national god of the Israelites has a proper name, written Y-H-W-H (Hebrew: יהוה) in the Hebrew Bible  The etymology of the name is unknown  An explanation of the name is given to Moses when YHWH calls himself "I Am that I Am", (Hebrew: אהיה אשר אהיה ’ehye ’ăšer ’ehye), seemingly connecting it to the verb hayah (הָיָה), meaning 'to be', but this is likely not a genuine etymology  Jewish tradition accords many names to God, including Elohim, Shaddai, and Sabaoth 

In Christian theology, God is the eternal being who created and preserves the world  Christians believe God to be both transcendent and immanent (involved in the world)  Early Christian views of God were expressed in the Pauline Epistles and the early creeds, which proclaimed one God and the divinity of Jesus 
Around the year 200, Tertullian formulated a version of the doctrine of the Trinity which clearly affirmed the divinity of Jesus and came close to the later definitive form produced by the Ecumenical Council of 381  Trinitarians, who form the large majority of Christians, hold it as a core tenet of their faith  Nontrinitarian denominations define the Father, the Son, and the Holy Spirit in a number of different ways The theology of the attributes and nature of God has been discussed since the earliest days of Christianity, with Irenaeus writing in the 2nd century: "His greatness lacks nothing, but contains all things " In the 8th century, John of Damascus listed eighteen attributes which remain widely accepted  As time passed, theologians developed systematic lists of these attributes, some based on statements in the Bible (e g , the Lord's Prayer, stating that the Father is in Heaven), others based on theological reasoning 

In Islamic theology, God (Arabic: الله Allāh) is the all-powerful and all-knowing creator, sustainer, ordainer and judge of everything in existence  Islam emphasizes that God is strictly singular (tawḥīd) unique (wāḥid) and inherently One (aḥad), all-merciful and omnipotent  According to Islamic teachings, God exists without place and according to the Quran, "No vision can grasp him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things " God, as referenced in the Quran, is the only God  Islamic tradition also describes the 99 names of God  These 99 names describe attributes of God, including Most Merciful, The Just, The Peace and Blessing, and the Guardian 
Islamic belief in God is distinct from Christianity in that God has no progeny  This belief is summed up in chapter 112 of the Quran titled Al-Ikhlas, which states "Say, he is Allah (who is) one, Allah is the Eternal, the Absolute  He does not beget nor was he begotten  Nor is there to Him any equivalent "[Quran %3Averse%3D1  112 :1]

Scriptures
All these religions rely on a body of scriptures, some of which are considered to be the word of God—hence sacred and unquestionable—and some the work of religious men, revered mainly by tradition and to the extent that they are considered to have been divinely inspired, if not dictated, by the divine being 
The sacred scriptures of Judaism are the Tanakh, a Hebrew acronym standing for Torah (Law or Teachings), Nevi'im (Prophets) and Ketuvim (Writings)  These are complemented by and supplemented with various (originally oral) traditions: Midrash, the Mishnah, the Talmud and collected rabbinical writings  The Tanakh (or Hebrew Bible) was composed between 1,400 BCE, and 400 BCE by Jewish prophets, kings, and priests 
The Hebrew text of the Tanakh, and the Torah in particular is considered holy, down to the last letter: transcribing is done with painstaking care  An error in a single letter, ornamentation or symbol of the 300,000+ stylized letters that make up the Hebrew Torah text renders a Torah scroll unfit for use; hence the skills of a Torah scribe are specialist skills, and a scroll takes considerable time to write and check 

The sacred scriptures of most Christian groups are the Old Testament and the New Testament  Latin Bibles originally contained 73 books; however, 7 books, collectively called the Apocrypha or Deuterocanon depending on one's opinion of them, were removed by Martin Luther due to a lack of original Hebrew sources, and now vary on their inclusion between denominations  Greek Bibles contain additional materials 
The New Testament comprises four accounts of the life and teachings of Jesus (the Four Gospels), as well as several other writings (the epistles) and the Book of Revelation  They are usually considered to be divinely inspired, and together comprise the Christian Bible 
The vast majority of Christian faiths (including Catholicism, Orthodox Christianity, and most forms of Protestantism) recognize that the Gospels were passed on by oral tradition, and were not set to paper until decades after the resurrection of Jesus and that the extant versions are copies of those originals  The version of the Bible considered to be most valid (in the sense of best conveying the true meaning of the word of God) has varied considerably: the Greek Septuagint, the Syriac Peshitta, the Latin Vulgate, the English King James Version and the Russian Synodal Bible have been authoritative to different communities at different times 
The sacred scriptures of the Christian Bible are complemented by a large body of writings by individual Christians and councils of Christian leaders (see canon law)  Some Christian churches and denominations consider certain additional writings to be binding; other Christian groups consider only the Bible to be binding (sola scriptura) 

Islam's holiest book is the Quran, comprising 114 Suras ("chapters of the Qur'an")  However, Muslims also believe in the religious texts of Judaism and Christianity in their original forms, albeit not the current versions  According to the Quran (and mainstream Muslim belief), the verses of the Quran were revealed by God through the Archangel Jibrail to Muhammad on separate occasions  These revelations were written down and also memorized by hundreds of companions of Muhammad  These multiple sources were collected into one official copy  After the death of Muhammad, Quran was copied on several copies and Caliph Uthman provided these copies to different cities of Islamic Empire 
The Quran mentions and reveres several of the Israelite prophets, including Moses and Jesus, among others (see also: Prophets of Islam)  The stories of these prophets are very similar to those in the Bible  However, the detailed precepts of the Tanakh and the New Testament are not adopted outright; they are replaced by the new commandments accepted as revealed directly by God (through Gabriel) to Muhammad and codified in the Quran 
Like the Jews with the Torah, Muslims consider the original Arabic text of the Quran as uncorrupted and holy to the last letter, and any translations are considered to be interpretations of the meaning of the Quran, as only the original Arabic text is considered to be the divine scripture Like the Rabbinic Oral Law to the Hebrew Bible, the Quran is complemented by the Hadith, a set of books by later authors recording the sayings of the prophet Muhammad  The Hadith interpret and elaborate Qur'anic precepts  Islamic scholars have categorized each Hadith at one of the following levels of authenticity or isnad: genuine (sahih), fair (hasan) or weak (da'if) By the 9th century, six major Hadith collections were accepted as reliable to Sunni Muslims 

Sahih al-Bukhari
Sahih Muslim
Sunan ibn Majah
Sunan Abu Dawud
Jami al-Tirmidhi
Sunan an-Nasa'iiShi'a Muslims, however, refer to other authenticated hadiths instead  They are known collectively as The Four Books 
The Hadith and the life story of Muhammad (sira) form the Sunnah, an authoritative supplement to the Quran  The legal opinions of Islamic jurists (Faqīh) provide another source for the daily practice and interpretation of Islamic tradition (see Fiqh )
The Quran contains repeated references to the "religion of Abraham" (see Suras 2:130,135; 3:95; 6:123,161; 12:38; 16:123; 22:78)  In the Quran, this expression refers specifically to Islam; sometimes in contrast to Christianity and Judaism, as in Sura 2:135, for example: 'They say: "Become Jews or Christians if ye would be guided (to salvation) " Say thou (O Muslims): "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with God " ' In the Quran, Abraham is declared to have been a Muslim (a hanif, more accurately a "primordial monotheist"), not a Jew nor a Christian (Sura 3:67) 

Eschatology
In the major Abrahamic religions, there exists the expectation of an individual who will herald the time of the end or bring about the Kingdom of God on Earth; in other words, the Messianic prophecy  Judaism awaits the coming of the Jewish Messiah; the Jewish concept of Messiah differs from the Christian concept in several significant ways, despite the same term being applied to both  The Jewish Messiah is not seen as a "god", but as a mortal man who by his holiness is worthy of that description  His appearance is not the end of history, rather it signals the coming of the world to come 
Christianity awaits the Second Coming of Christ, though Full Preterists believe this has already happened  Islam awaits both the second coming of Jesus (to complete his life and die) and the coming of Mahdi (Sunnis in his first incarnation, Twelver Shia as the return of Muhammad al-Mahdi) 
Most Abrahamic religions agree that a human being comprises the body, which dies, and the soul, which is capable of remaining alive beyond human death and carries the person's essence, and that God will judge each person's life accordingly on the Day of Judgement  The importance of this and the focus on it, as well as the precise criteria and end result, differ between religions Judaism's views on the afterlife ("the Next World") are quite diverse  This can be attributed to an almost non-existent tradition of souls/spirits in the Hebrew Bible (a possible exception being the Witch of Endor), resulting in a focus on the present life rather than future reward 
Christians have more diverse and definite teachings on the end times and what constitutes afterlife  Most Christian approaches either include different abodes for the dead (Heaven, Hell, Limbo, Purgatory) or universal reconciliation because all souls are made in the image of God  A small minority teach annihilationism, the doctrine that those persons who are not reconciled to God simply cease to exist 
In Islam, God is said to be "Most Compassionate and Most Merciful" (Quran 1:2, as well as the start of all Suras but one)  However, God is also "Most Just"; Islam prescribes a literal Hell for those who disobey God and commit gross sin  Those who obey God and submit to God will be rewarded with their own place in Paradise  While sinners are punished with fire, there are also many other forms of punishment described, depending on the sin committed; Hell is divided into numerous levels 
Those who worship and remember God are promised eternal abode in a physical and spiritual Paradise  Heaven is divided into eight levels, with the highest level of Paradise being the reward of those who have been most virtuous, the prophets, and those killed while fighting for Allah (martyrs) 
Upon repentance to God, many sins can be forgiven, on the condition they are not repeated, as God is supremely merciful  Additionally, those who believe in God, but have led sinful lives, may be punished for a time, and then eventually released into Paradise  If anyone dies in a state of Shirk (i e  associating God in any way, such as claiming that He is equal with anything or denying Him), this is not pardonable—he or she will stay forever in Hell 
Once a person is admitted to Paradise, this person will abide there for eternity 

Worship and religious rites
Worship, ceremonies and religion-related customs differ substantially among the Abrahamic religions  Among the few similarities are a seven-day cycle in which one day is nominally reserved for worship, prayer or other religious activities—Shabbat, Sabbath, or jumu'ah; this custom is related to the biblical story of Genesis, where God created the universe in six days and rested in the seventh 
Orthodox Judaism practice is guided by the interpretation of the Torah and the Talmud  Before the destruction of the Temple in Jerusalem, Jewish priests offered sacrifices there two times daily; since then, the practice has been replaced, until the Temple is rebuilt, by Jewish men being required to pray three times daily, including the chanting of the Torah, and facing in the direction of Jerusalem's Temple Mount  Other practices include circumcision, dietary laws, Shabbat, Passover, Torah study, Tefillin, purity and others  Conservative Judaism, Reform Judaism and the Reconstructionist movement all move away, in different degrees, from the strict tradition of the law 
Jewish women's prayer obligations vary by denomination; in contemporary Orthodox practice, women do not read from the Torah and are only required to say certain parts of these daily services 
All versions of Judaism share a common, specialized calendar, containing many festivals  The calendar is lunisolar, with lunar months and a solar year (an extra month is added every second or third year to allow the shorter lunar year to "catch up" to the solar year)  All streams observe the same festivals, but some emphasize them differently  As is usual with its extensive law system, the Orthodox have the most complex manner of observing the festivals, while the Reform pay more attention to the simple symbolism of each one 
Christian worship varies from denomination to denomination  Individual prayer is usually not ritualised, while group prayer may be ritual or non-ritual according to the occasion  During church services, some form of liturgy is frequently followed  Rituals are performed during sacraments, which also vary from denomination to denomination and usually include Baptism and Communion, and may also include Confirmation, Confession, Last Rites and Holy Orders 
Catholic worship practice is governed by documents, including (in the largest, Western, Latin Church) the Roman Missal  Individuals, churches and denominations place different emphasis on ritual—some denominations consider most ritual activity optional (see Adiaphora), particularly since the Protestant Reformation 
The followers of Islam (Muslims) are to observe the Five Pillars of Islam  The first pillar is the belief in the oneness of Allah, and in Muhammad as his final and most perfect prophet  The second is to pray five times daily (salat) towards the direction (qibla) of the Kaaba in Mecca  The third pillar is almsgiving (Zakah), a portion of one's wealth given to the poor or to other specified causes, which means the giving of a specific share of one's wealth and savings to persons or causes, as is commanded in the Quran and elucidated as to specific percentages for different kinds of income and wealth in the hadith  The normal share to be paid is two and a half percent of one's earnings: this increases if labour was not required, and increases further if only capital or possessions alone were required (i



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Context 3: e  proceeds from renting space), and increases to 50% on "unearned wealth" such as treasure-finding, and to 100% on wealth that is considered haram, as part of attempting to make atonement for the sin, such as that gained through financial interest (riba) 
Fasting (sawm) during the ninth month of the Muslim lunar calendar, Ramadan, is the fourth pillar of Islam, to which all Muslims after the age of puberty in good health (as judged by a Muslim doctor to be able fast without incurring grave danger to health: even in seemingly obvious situations, a "competent and upright Muslim physician" is required to agree), that are not menstruating are bound to observe—missed days of the fast for any reason must be made up, unless there be a permanent illness, such as diabetes, that prevents a person from ever fasting  In such a case, restitution must be made by feeding one poor person for each day missed 
Finally, Muslims are also required, if physically able, to undertake a pilgrimage to Mecca at least once in one's life: it is strongly recommended to do it as often as possible, preferably once a year  Only individuals whose financial position and health are severely insufficient are exempt from making Hajj (e g  if making Hajj would put stress on one's financial situation, but would not end up in homelessness or starvation, it is still required)  During this pilgrimage, the Muslims spend three to seven days in worship, performing several strictly defined rituals, most notably circumambulating the Kaaba among millions of other Muslims and the "Stoning of the Devil" at Mina 
At the end of the Hajj, the heads of men are shaved, sheep and other halal animals, notably camels, are slaughtered as a ritual sacrifice by bleeding out at the neck according to a strictly prescribed ritual slaughter method similar to the Jewish kashrut, to commemorate the moment when, according to Islamic tradition, Allah replaced Abraham's son Ishmael (contrasted with the Judaeo-Christian tradition that Isaac was the intended sacrifice) with a sheep, thereby preventing human sacrifice  The meat from these animals is then distributed locally to needy Muslims, neighbours and relatives  Finally, the hajji puts off ihram and the hajj is complete 

Circumcision
Judaism and Samaritanism commands that males be circumcised when they are eight days old, as does the Sunnah in Islam  Despite its common practice in Muslim-majority nations, circumcision is considered to be sunnah (tradition) and not required for a life directed by Allah  Although there is some debate within Islam over whether it is a religious requirement or mere recommendation, circumcision (called khitan) is practiced nearly universally by Muslim males 
Today, many Christian denominations are neutral about ritual male circumcision, not requiring it for religious observance, but neither forbidding it for cultural or other reasons  Western Christianity replaced the custom of male circumcision with the ritual of baptism, a ceremony which varies according to the doctrine of the denomination, but it generally includes immersion, aspersion, or anointment with water  The Early Church (Acts 15, the Council of Jerusalem) decided that Gentile Christians are not required to undergo circumcision  The Council of Florence in the 15th century prohibited it  Paragraph #2297 of the Catholic Catechism calls non-medical amputation or mutilation immoral  By the 21st century, the Catholic Church had adopted a neutral position on the practice, as long as it is not practised as an initiation ritual  Catholic scholars make various arguments in support of the idea that this policy is not in contradiction with the previous edicts  The New Testament chapter Acts 15 records that Christianity did not require circumcision  The Catholic Church currently maintains a neutral position on the practice of non-religious circumcision, and in 1442 it banned the practice of religious circumcision in the 11th Council of Florence  Coptic Christians practice circumcision as a rite of passage  The Eritrean Orthodox Church and the Ethiopian Orthodox Church calls for circumcision, with near-universal prevalence among Orthodox men in Ethiopia 

Many countries with majorities of Christian adherents in Europe and Latin America have low circumcision rates, while both religious and non-religious circumcision is widely practiced in many predominantly Christian countries and among Christian communities in the Anglosphere countries, Oceania, South Korea, the Philippines, the Middle East and Africa  Countries such as the United States, the Philippines, Australia (albeit primarily in the older generations), Canada, Cameroon, Democratic Republic of the Congo, Ethiopia, Equatorial Guinea, Ghana, Nigeria, Kenya, and many other African Christian countries have high circumcision rates  Circumcision is near universal in the Christian countries of Oceania  In some African and Eastern Christian denominations male circumcision is an integral or established practice, and require that their male members undergo circumcision  Coptic Christianity and Ethiopian Orthodoxy and Eritrean Orthodoxy still observe male circumcision and practice circumcision as a rite of passage  Male circumcision is also widely practiced among Christians from South Korea, Egypt, Syria, Lebanon, Jordan, Palestine, Israel, and North Africa  (See also aposthia )
Male circumcision is among the rites of Islam and is part of the fitrah, or the innate disposition and natural character and instinct of the human creation Circumcision is widely practiced by the Druze, the procedure is practiced as a cultural tradition, and has no religious significance in the Druze faith  Some Druses do not circumcise their male children, and refuse to observe this "common Muslim practice" Circumcision is not a religious practice of the Bahá'í Faith, and leaves that decision up to the parents 

Dietary restrictions
Judaism and Islam have strict dietary laws, with permitted food known as kosher in Judaism, and halal in Islam  These two religions prohibit the consumption of pork; Islam prohibits the consumption of alcoholic beverages of any kind  Halal restrictions can be seen as a modification of the kashrut dietary laws, so many kosher foods are considered halal; especially in the case of meat, which Islam prescribes must be slaughtered in the name of God  Hence, in many places, Muslims used to consume kosher food  However, some foods not considered kosher are considered halal in Islam With rare exceptions, Christians do not consider the Old Testament's strict food laws as relevant for today's church; see also Biblical law in Christianity  Most Protestants have no set food laws, but there are minority exceptions The Roman Catholic Church believes in observing abstinence and penance  For example, all Fridays through the year and the time of Lent are penitential days  The law of abstinence requires a Catholic from 14 years of age until death to abstain from eating meat on Fridays in honor of the Passion of Jesus on Good Friday  The United States Conference of Catholic Bishops obtained the permission of the Holy See for Catholics in the U S  to substitute a penitential, or even a charitable, practice of their own choosing  Eastern Rite Catholics have their own penitential practices as specified by the Code of Canons for the Eastern Churches The Seventh-day Adventist Church (SDA) embraces numerous Old Testament rules and regulations such as tithing, Sabbath observance, and Jewish food laws  Therefore, they do not eat pork, shellfish, or other foods considered unclean under the Old Covenant  The "Fundamental Beliefs" of the SDA state that their members "are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures"  among othersIn the Christian Bible, the consumption of strangled animals and of blood was forbidden by Apostolic Decree and are still forbidden in the Greek Orthodox Church, according to German theologian Karl Josef von Hefele, who, in his Commentary on Canon II of the Second Ecumenical Council held in the 4th century at Gangra, notes: "We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod [the Council of Jerusalem of Acts 15] with regard to blood and things strangled was still in force  With the Greeks, indeed, it continued always in force as their Euchologies still show " He also writes that "as late as the eighth century, Pope Gregory the Third, in 731, forbade the eating of blood or things strangled under threat of a penance of forty days "Jehovah's Witnesses abstain from eating blood and from blood transfusions based on Acts 15:19–21 
The Church of Jesus Christ of Latter-day Saints prohibits the consumption of alcohol, coffee, and non-herbal tea  While there is not a set of prohibited food, the church encourages members to refrain from eating excessive amounts of red meat 

Sabbath observance
Sabbath in the Bible is a weekly day of rest and time of worship  It is observed differently in Judaism, Christianity, and Islam and informs a similar occasion in several other Abrahamic faiths  Though many viewpoints and definitions have arisen over the millennia, most originate in the same textual tradition 

Proselytism
Judaism accepts converts, but has had no explicit missionaries since the end of the Second Temple era  Judaism states that non-Jews can achieve righteousness by following Noahide Laws, a set of moral imperatives that, according to the Talmud, were given by God as a binding set of laws for the "children of Noah"—that is, all of humanity  It is believed that as much as ten percent of the Roman Empire followed Judaism either as fully ritually obligated Jews or the simpler rituals required of non-Jewish members of that faith Moses Maimonides, one of the major Jewish teachers, commented: "Quoting from our sages, the righteous people from other nations have a place in the world to come if they have acquired what they should learn about the Creator " Because the commandments applicable to the Jews are much more detailed and onerous than Noahide laws, Jewish scholars have traditionally maintained that it is better to be a good non-Jew than a bad Jew, thus discouraging conversion  In the U S , as of 2003 28% of married Jews were married to non-Jews  See also Conversion to Judaism 

Christianity encourages evangelism  Many Christian organizations, especially Protestant churches, send missionaries to non-Christian communities throughout the world  See also Great Commission  Forced conversions to Catholicism have been alleged at various points throughout history  The most prominently cited allegations are the conversions of the pagans after Constantine; of Muslims, Jews and Eastern Orthodox during the Crusades; of Jews and Muslims during the time of the Spanish Inquisition, where they were offered the choice of exile, conversion or death; and of the Aztecs by Hernán Cortés  Forced conversions to Protestantism may have occurred as well, notably during the Reformation, especially in England and Ireland (see recusancy and Popish plot) 
Forced conversions are now condemned as sinful by major denominations such as the Roman Catholic Church, which officially states that forced conversions pollute the Christian religion and offend human dignity, so that past or present offences are regarded as a scandal (a cause of unbelief)  According to Pope Paul VI, "It is one of the major tenets of Catholic doctrine that man's response to God in faith must be free: no one, therefore, is to be forced to embrace the Christian faith against his own will " The Roman Catholic Church has declared that Catholics should fight anti-Semitism Dawah is an important Islamic concept which denotes the preaching of Islam  Da‘wah literally means "issuing a summons" or "making an invitation"  A Muslim who practices da‘wah, either as a religious worker or in a volunteer community effort, is called a dā‘ī, plural du‘āt  A dā‘ī is thus a person who invites people to understand Islam through a dialogical process and may be categorized in some cases as the Islamic equivalent of a missionary, as one who invites people to the faith, to the prayer, or to Islamic life 
Da'wah activities can take many forms  Some pursue Islamic studies specifically to perform Da'wah  Mosques and other Islamic centers sometimes spread Da'wah actively, similar to evangelical churches  Others consider being open to the public and answering questions to be Da'wah  Recalling Muslims to the faith and expanding their knowledge can also be considered Da'wah 
In Islamic theology, the purpose of Da‘wah is to invite people, both Muslims and non-Muslims, to understand the commandments of God as expressed in the Quran and the Sunnah of the Prophet, as well as to inform them about Muhammad  Da‘wah produces converts to Islam, which in turn grows the size of the Muslim Ummah, or community of Muslims 

Dialogue between Abrahamic religions
This section reports on writings and talks which describe or advocate dialogue between the Abrahamic religions 
Amir HussainIn 2003, a book titled Progressive Muslims: On Justice, Gender, and Pluralism contains a chapter by Amir Hussain which is titled "Muslims, Pluralism, and Interfaith Dialogue" in which he claims that interfaith dialogue has been an integral part of Islam since its origin  After he received his "first revelation" and for the rest of his life, Muhammad was "engaged in interfaith dialogue"  Islam would not have spread without "interfaith dialogue" Hussain gives an early example of "the importance of pluralism and interfaith dialogue" in Islam  After some of Muhammad's followers were subjected to "physical persecution" in Mecca, he sent them to Abyssinia, a Christian nation, where they were "welcomed and accepted" by the Christian king  Another example is Córdoba, Andalusia in Muslim Spain, in the ninth and tenth centuries  Córdoba was "one of the most important cities in the history of the world"  In Córdoba, "Christians and Jews were involved in the Royal Court and the intellectual life of the city " Thus, there is "a history of Muslims, Jews, Christians, and other religious traditions living together in a pluralistic society" Turning to the present, Hussain says that one of the challenges which Muslims currently face is the conflicting passages in the Qur̀an some of which support interfaith "bridge-building", but other passages of it can be used to "justify mutual exclusion" 

Trialogue
The 2007 book Trialogue: Jews, Christians, and Muslims in Dialogue starkly states the importance of interfaith dialogue: "We human beings today face a stark choice: dialogue or death!"
The Trialogue book gives four reasons why the three Abrahamic religions should engage in dialogue:
1  They "come from the same Hebraic roots and claim Abraham as their originating ancestor" 
2  "All three traditions are religions of ethical monotheism "
3  They "are all historical religions" 
4  All three are "religions of revelation" 

Pope Benedict XVI
In 2010, Pope Benedict XVI spoke about "Interreligious dialogue"  He said that "the Church's universal nature and vocation require that she engage in dialogue with the members of other religions " For the Abrahamic religions, this "dialogue is based on the spiritual and historical bonds uniting Christians to Jews and Muslims"  It is dialogue "grounded in the sacred Scriptures" and "defined in the Dogmatic Constitution on the Church Lumen Gentium and in the Declaration on the Church's Relation to Non-Christian Religions Nostra Aetate  The Pope concluded with a prayer: "May Jews, Christians and Muslims     give the beautiful witness of serenity and concord between the children of Abraham "

Learned Ignorance
In the 2011 book Learned Ignorance: Intellectual Humility Among Jews, Christians and Muslims, the three editors address the question of "why engage in interreligious dialogue; its purpose?":

James L  Heft, a Roman Catholic priest, suggests "that the purpose of interreligious dialogue is, not only better mutual understanding     but also trying     to embody the truths that we affirm "
Omid Safi, a Muslim, answers the question of "why engage in interreligious dialogue?" He writes, "because for me, as a Muslim, God is greater than any one path leading to God"  Therefore, "neither I nor my traditions has a monopoly on truth, because in reality, we belong to the Truth (God), Truth to us "
Reuven Firestone, a Jewish rabbi writes about the "tension" between the "particularity" of one's "own religious experience" and the "universality of the divine reality" that as expressed in history has led to verbal and violent conflict  So, although this tension may never be "fully resolved", Firestone says that "it is of utmost consequence for leaders in religion to engage in the process of dialogue "

The Interfaith Amigos
In 2011, TED broadcast a 10-minute program about "Breaking the Taboos of Interfaith Dialogue" with Rabbi Ted Falcon (Jewish), Pastor Don Mackenzie (Christian), and Imam Jamal Rahman (Muslim) collectively known as The Interfaith Amigos  See their TED program by clicking here 

Divisive matters should be addressed
In 2012, a PhD thesis Dialogue Between Christians, Jews and Muslims argues that "the paramount need is for barriers against non-defensive dialogue conversations between Christians, Jews, and Muslims to be dismantled to facilitate the development of common understandings on matters that are deeply divisive " As of 2012, the thesis says that this has not been done 

Cardinal Koch
In 2015, Cardinal Kurt Koch, the President of the Pontifical Council for Promoting Christian Unity, an organization that is "responsible for the Church's dialogue with the Jewish people", was interviewed  He noted that the Church is already engaging in "bilateral talks with Jewish and Muslim religious leaders" but stated that it is too early for the Church to host "trialogue" talks with representatives of the three Abrahamic religions  Yet, Koch added, "we hope that we can go in this [direction] in the future "

Omid Safi
In 2016, a 26-minute interview with Omid Safi, a Muslim and Director of the Duke Islamic Studies Center, was posted on YouTube  In it, Safi stated that he has spent his life trying to combine "love and tenderness" which are the "essence of being human" with "social justice" 

Ahmed el-Tayeb
In November 2021, Ahmed el-Tayeb announced the rejection of the call to the "new Abrahamic religion", and asked in his speech whether the call was intended to "cooperate with believers in religions on their common and noble human values, or is it intended to create a new religion that has no color, taste, or smell", as he put it  Al-Tayeb said that the call to "Ibrahimism" "appears to be a call for human unity and the elimination of the causes of disputes and conflicts, and in fact it is a call to confiscate freedom of belief, freedom of faith and choice" 
Al-Tayeb believes that the call to unite the religion is a call that is "closer to troubled dreams than to realizing the facts and nature of things", because "the meeting of creation on one religion is impossible in the habit that God created people with " He continued, saying that "respecting the faith of the other is one thing, and believing in it is another" 

Demographics
Christianity is the largest Abrahamic religion with about 2 3 billion adherents, constituting about 31 1% of the world's population  Islam is the second largest Abrahamic religion, as well as the fastest-growing Abrahamic religion in recent decades  It has about 1 9 billion adherents, called Muslims, which constitute about 24 1% of the world's population  The third largest Abrahamic religion is Judaism with about 14 1 million adherents, called Jews  The Baháʼí Faith has over 8 million adherents, making it the fourth largest Abrahamic religion, and the fastest growing religion across the 20th century usually at least twice the rate of population growth  The Druze Faith has between one million and nearly two millions adherents 

See also
Abraham
Abraham in Islam
Abrahamites
Ancient Semitic religion
Bible
Chosen people
Christianity
Christianity and Islam
Christianity and Judaism
Christianity and other religions
Gnosticism
Hebrew Bible
Islam
Islamic–Jewish relations
Islam and other religions
Jewish Christian
Jews as the chosen people
Judaism
Judeo-Christian ethics
Messianic Judaism
Messianism
Manichaeism
Milah Abraham
Nigerian Chrislam
People of the Book
Quran
Sabians
Torah
Yazidism
Zoroastrianism

Notes
Passage 4:
Elmer George
Elmer Ray George (July 15, 1928 – May 31, 1976) was an American race car driver 
Born in Hockerville, Oklahoma, George died in Terre Haute, Indiana   He drove in the AAA and USAC Championship Car series, racing in the 1956–1963 seasons with 64 starts, including the Indianapolis 500 races in 1957, 1962, and 1963 He finished in the top ten 36 times, with one victory, in 1957 at Syracuse 
George was also the 1957 USAC Sprint Car Series champion 

1962 Bobby Ball Memorial race
On November 18, 1962, George suffered cuts and a left shoulder injury in a USAC Champ Car race held at the Arizona State Fairgrounds  Having hit another car's bumper, George lost control of his HOW Special, hit the guard rail before the grandstand, slid and headed towards the stands where he broke through a chain-link fence, landing upside down  22 spectators were injured as a result 

Personal
Elmer George was married to Mari Hulman George, daughter of Tony Hulman, owner of the Indianapolis Motor Speedway  Elmer and Mari had three daughters and one son, Tony George, founder of the Indy Racing League, and Ex-CEO of the Indianapolis Motor Speedway  Elmer had two children from a previous marriage, Joseph F  George and Carolyn Coffey 
During the late 1960s and early 1970s, George was the director of the Indianapolis Motor Speedway Radio Network On May 3, 1976, Mari filed for divorce  On the day of the 1976 Indianapolis 500 (May 30, 1976), Elmer George argued by telephone with Guy Trolinger, a horse trainer at the family farm near Terre Haute, and Mari's alleged boyfriend  After the race, George drove to the farm, broke into the house and confronted Trolinger, then around 1:00 a m , gunfire broke out, and George was shot and killed as a result of multiple gunshot wounds  A grand jury ruled that Trolinger killed George in self-defense at which point the charges were dropped 

Award
He was inducted in the National Sprint Car Hall of Fame in 2005 

Complete AAA/USAC Championship Car results
Indianapolis 500 results
World Championship career summary
The Indianapolis 500 was part of the FIA World Championship from 1950 through 1960  Drivers competing at Indy during those years were credited with World Championship points and participation  George participated in the 1957 Indianapolis 500, his only World Championship race  He finished 33rd and did not accumulate any championship points 



ground_truth: Keturah