Datasets:

daje

/

en_wiki

like 0

Dougountouny is a town and sub-prefecture in the Mali Prefecture in the Labé Region of northern Guinea. References Category:Populated places in the Labé Region Category:Sub-prefectures of Guinea

Shri Guru Kottureshwara Shrine at Kotturu is an ancient shrine located at the Kudligi taluk, Bellary District, North Karnataka, India, 583134. This temple is 19 km from Kudligi, 28 km from Hagaribommanahalli, 129 km from Davanagere and 253  km from Bangalore. History Origin Kotturu (Kannada: ಕೊಟ್ಟೂರು) is named after Saint Kottureshwara, so its history stems from the history of Guru Kottureshwara. Once on the Earth when the Veerashaiva Sect was under threat, Lord Shiva and Parvathi from Heaven (Kailasa) ordered Nandi to go to Sarasipura/Shikapura (the earlier name of Kottur) and protect the innocent people. So Lord Nandi disguised in a form of saint and reached Shikapura. This Saint was later called by people as Kottureshwara (Kottu or Kodu in Kannada means "Give" and Eshwar means "Lord Shiva"), the one who gives blessings. Kotturu is also famous for a dish called mandakki: Menasinakai. There are different varieties of mandakki. Devotees make it a point to have this dish when they visit. Ancient history It is believed that Darbar Mutta (or Dodda Mutta or Hire Mutta) (Shrine) used to be a temple of Lord Veerabhadra. Once people started visiting Lord Kottureswara to get the blessings, they stopped worshiping Lord Veerabhadra. Lord Veerabhadra complained about this to Lord Kottureshwara. Then the Guru asked him to occupy another place called Kodathgudda where Lord Veerabhadra Swamy temple is now. This is an equally famous temple in this region. Nandi who disappeared from the Kailasa (Heaven) and appeared in the image of an untidy saint in the Shikapura or Sarasipura Shrine (Murkal Mutta: The three stone temple or shrine). The presence of the Rushi (singer of sacred hymns, also an inspired poet or sage) spread throughout the Sarasipura. People started troubling Nandi by throwing stones and using bad words. All the people who troubled Nandi lost their eyes and become blind. The people realized their mistake and bowed their heads in front of the saint. By this incident Nandi who was in a disguise form became famous and people started visiting him to solve their problems. It is said that one day, a buffalo died and the cow boy approached to the Saint to save the buffalo; than the Saint kept his hand on the buffalo's head, the dead buffalo got back its life. Day by day the popularity of the saint increased. Saint offered his blessings with Shiva accompanied in his heart to all the people and solved the people's problem. Lord Kottureshwara temple has been classified into four Muttas (Shrines): Murkal Mutta (Three Stone Shrine): This is where Lord Nandi came first to earth. Thotal Mutta (Shrine with Cradle): This is where Lord blesses devotees with a child. Darbar Mutta or Dodda Mutta (Kings Assembly Shrine or Big Shrine): This is where he used solve the problems of people. Gachina Mutta (Meditating Place): This is where Guru Kottureswara reached Lord Shiva by meditating. Kotturamma (Parvathi's temple) is neither the wife or related to Lord Kottureshwara. She is a form of Goddess Parvathi. There is a temple outskirts of Kottur of her. The Karnam family of Kottur maintains it. There is a festival in every August where in which lakhs of people attend this festival Temple activities There is annual fair which happens just before MahaShivaratri. The devotees from all over the Karnataka and other states assemble here to witness the fair and car festival. Karthikotsava is celebrated during December. Karlingeshwara family members are taking care of this deity. Only their family members perform all the ritual activities for the deity. Festival activities Devotees from all over Karanataka and other states visit this place during Guru Kottureshwara Theru (Rathothsava) held just before the Maha Shivaratri during February every year. The Lord Guru Kottureshwara idol is kept inside the Ratha and then he is served milk (Kannada: ಗಿಣ್ಣು-ಹಾಲು) by the tribal people. It is believed that every year cow or buffalo or goat gives birth to their young ones on this day to this tribal family; the milk which is obtained at this time is served to the Lord. Then the ratha moves based on the particular Nakshatra called mula which matches at some time on that particular day. This ratha does not move unless and until this Nakshatra matches to mula. Once the Nakshatra is matched, the ratha moves a bit on its own. This is one amazing thing to watch; it signifies that Lord Kottureshwara is now inside the ratha. Only then the devotees will be able to pull the ratha by chanting mantra "Om Shri Guru Kottureshwaraya Namaha", "Kottureshwara Doreye, Ninagyaru Sariya, Sari Sari Yendavara, Agnyana Thoreye.. Bahuparak, Bahuparak, Bahuparak||". Later when the ratha starts moving, the devotees offer flower garlands, coconuts and bananas to the Lord Kottureshwara. Some of the devotees reach Kottur by walking from their native places which is normally called as Padha Yatra (procession). People from nearby villages serve them food, fruit, juice and medicine on the way as part of their tribute to the Lord Guru Kottureshwara. On reaching the place Kottur, devotees visit Darbar Mutta first, then the remaining three shrines and then stay at Gachina Mutta or other Muttas. During the month of December, there will be Karthikotsava that is celebrated for about six weeks, where they light the diyas in the temple. Diya are small earthen lamp that is specially lit on Diwali for puja and decoration purposes. A cotton wick is used in diyas and oil or ghee serves as the burning fuel. The whole shrine will be glowing bright with these beautiful diyas. Prasadam activities The devotees are provided with Prasadam on Rathothsava day which is provided by the devotees of Davangere in form of dana. Transport Road Bangalore-Chitradurga-Jagalur-Ujjini-Kotturu. Bangalore-Chitradurga-Kudligi-Kotturu. Bellary-Hospet-Hagaribommanahalli-Kotturu. Davangere-Harihara-Harapanahalli-Kotturu. Haveri-Harihara-Harapanahalli-Kotturu. Shimoga-Harihara-Harapanahalli-Kotturu. There are direct K.S.R.T.C. (Karnataka State Road Transport Corporation) buses to Kotturu from Bangalore during the night. Passengers have to board the bus going to Hagaribommanahalli and Harapanahalli. There are some special buses provided by the K.S.R.T.C. to reach Kotturu during this car festival. Railway station Bangalore-Harihar-Darwar. Bangalore-Davangere-Harihar-Harapanahalli-Kotturu Alight at Harihar and then catch a bus; K.S.R.T.C. buses are available from here to reach Kotturu. Airports The nearest airport is at Hubli and an international airport is at Bengaluru. References Category:Hindu temples in Bellary district Category:Temples in Karnataka

The Olivetans, or the Order of Our Lady of Mount Olivet, are a monastic order formally recognised in 1344. They have formed the Olivetan Congregation within the Benedictine Confederation since 1960. History Foundation The Order of Our Lady of Mount Olivet is a small Roman Catholic order, founded in 1313 by Bernardo Tolomei (born Giovanni Tolomei) along with two of his friends from the noble families of Siena, Patrizio Patrizi and Ambrogio Piccolomini. They initially lived as hermits in the "savage waste of Accona". The building of the monastery here began with the approbation of the foundation charter by Guido Tarlati, bishop of Arezzo (26 March 1319). The name "Olivetan" comes from the name of the order's original hermitage, called Monte Oliveto in honour of Christ's Passion. The monastery later became known as "Monte Oliveto Maggiore" ("greater") to distinguish it from successive foundations at Florence, San Gimignano, Naples and elsewhere. It is still the mother house of the order or congregation. After the arrival of a number of new followers, the nascent community adopted the Rule of St. Benedict and was recognised by Pope Clement VI in 1344. In 1408 Gregory XII gave them the extinct monastery of St. Justina at Padua, which they occupied until the institution there of the Benedictine reform. Today Unlike many other Benedictine congregations, the Olivetans have a centralized structure, supervised by the abbot general at Monte Oliveto Maggiore. Olivetan Benedictines wear a white habit. The Olivetan monks run Bec Abbey in France, which was left in ruins in 1792 by the French Revolution. In 1948 Olivetans from the Monastery of Our Lady of Holy Hope at Mesnil-Saint-Loup and the Monastery of the Virgin Mary at Cormeilles-en-Parisis re-established the monastery at Bec. In 1955, Benedictine monks from St. Benedict's Abbey in Wisconsin took over the former Trappist monastery of Our Lady of Guadalupe Abbey in Pecos, New Mexico. In 1985, the monastery became part of the Olivetan congregation. The abbey offers retreats and spiritual direction. The Monastery of Christ Our Saviour was founded in 1980 in the village of Turvey Abbey, Bedfordshire. Adjacent to the monastery is the Priory of Our Lady of Peace of Olivetan Benedictine nuns. The monastery and the priory share worship services. While the monks have no outside apostolate, guests are welcome. The priory is not open to the public, but the chapel is open and visitors are welcome. The Congregation also maintain abbeys and prioral churches in Italy, the United Kingdom, Ireland, Belgium, Switzerland, Israel, Korea, Mexico, Guatemala and Brazil. In 1960 they formed the Olivetan Congregation within the Benedictine Confederation. Olivetan Benedictine Women Olivetan nuns are distinguished from the sisters in that the nuns focus primarily on the Divine Office according to the Rule of Saint Benedict, while the sisters engage in outside apostolates such as religious education or pastoral care, and therefore follow a modified form of the rule. In 1874, Benedictine sisters from the Convent of Maria Rickenbach in the Canton of Unterwalden, Switzerland, arrived as teachers in Maryville, Missouri. Shortly thereafter some of the sisters were sent to Arkansas. In 1893 the Arkansas community affiliated with the Olivetans. In 1900, they opened St. Bernard's Hospital in Jonesboro. In popular culture The Prophecy of St. Malachy is a supposed list of 112 popes beginning in 1143 with Pope Celestine II and continuing apparently to the end of time. It was allegedly discovered around 1595 by Benedictine monk Arnold de Wyon, who attributes it to the 12th century Malachy of Armagh. Each pope is identified with a short cryptic motto. The next to last pope has the motto Gloria oliuæ (Glory of the olive). After the election of Joseph Ratzinger to the papacy in 2005, proponents of the prophecy connected him to the entry for the next to last pope: Ratzinger chose the name Benedict; one of the Benedictine congregations is the Olivetans, thus, Gloria oliuæ. However, there is no particular connection between the Olivetan Order and Pope Benedict XVI. In 1139, Malachy visited Rome, stopping at Clairvaux Abbey both on the way and on his return. His contemporary, Bernard of Clairvaux wrote a vita of St. Malachy, providing many interesting anecdotes, but does not mention any prophecy. Reputable church historians since the 18th century have considered "The Prophecy of St. Malachy" a forgery, most likely written around 1590. Most scholars consider the document a 16th-century elaborate hoax, bearing similarities to a 1557 history of the popes by Onofrio Panvinio, including mistakes. Thomas Groome, of Boston College said, "...the 'Prophecies of St. Malachy' are a grand old fun tale that have about as much reliability as the morning horoscope". References Sources Giuseppe Picasso. "La spiritualità dell'antico monachesimo alle origini di Monte Oliveto," in Giancarlo Andenna / Mirko Breitenstein / Gert Melville (eds.): Charisma und religiöse Gemeinschaften im Mittelalter. Akten des 3. Internationalen Kongresses des "Italienisch-deutschen Zentrums für Vergleichende Ordensgeschichte". Münster / Hamburg / Berlin / London: LIT 2005 (Vita regularis. Ordnungen und Deutungen religiosen Lebens im Mittelalter, 26), 443–461. External links Monte Oliveto Maggiore Order of St. Benedict Pope John Paul II. "Letter to the Olivetan Benedictines on the 650th anniversary of the death of Bernard Tolomei", 1 August 1998 Category:Catholic orders and societies Category:Benedictine congregations Category:1313 establishments in Europe Category:14th-century establishments in Italy Category:Religious organizations established in the 1310s Category:Catholic religious orders established in the 14th century Category:Catholic monastic orders

Sir Adolphus Oughton, 1st Baronet of Tachbrook, Warwickshire (c. 1685 – 4 September 1736), was a British Army officer and politician. Oughton was the son of Adolphus Oughton and Mary Samwell, daughter of Richard Samwell, of Upton, Northamptonshire. and educated at Trinity College, Oxford and the Middle Temple (1703). He joined the British Army and was a captain and lieutenant-colonel in the 1st Foot Guards (1706), a 1st major and colonel in the Coldstream Guards (1715) and a lieutenant-colonel (1717) in the 8th Dragoons, of which regiment he assumed the colonelcy in 1733. He was promoted brigadier-general in 1735. He was Groom of the Bedchamber to the Prince of Wales from 1714 to 1717. He sat as Member of Parliament for Coventry between 1715 and 1736. In 1718 he was created a baronet, of Tetchbrook in the County of Warwick. He died in September 1736. He had first married his cousin, Frances Wagstaffe, daughter and heir of Sir Thomas Wagstaffe and the widow of Sir Edward Bagot, 4th Baronet, M.P., of Blithfield, Staffordshire. He secondly married Elizabeth, the daughter of John Baber of Sunninghill, Berkshire. He had no legitimate children and thus the baronetcy became extinct, although he did however leave an illegitimate son, James Adolphus Dickenson Oughton, who became a lieutenant-general in the British Army. References Category:1736 deaths Category:Alumni of Trinity College, Oxford Category:Members of the Middle Temple Category:Baronets in the Baronetage of Great Britain Category:Year of birth uncertain Category:British Army officers Category:Members of the Parliament of Great Britain for English constituencies Category:British MPs 1715–1722 Category:British MPs 1722–1727 Category:British MPs 1727–1734 Category:British MPs 1734–1741 Category:Freemasons of the Premier Grand Lodge of England Category:Members of Parliament for Coventry

This is a list of nicknames in the sports of American football and Canadian football. Players "A-Train" – Mike Alstott, running back "All Day" – Adrian Peterson, running back "The Assassin" - Jack Tatum, Oakland Raiders, safety "Avatar" – Jimmy Graham, tight end "Bad Moon" - Andre Rison, many teams, wide receiver "Baggadonuts" - Frank Winters, Green Bay Packers, center "The Bearded Pony" - Andrew Luck, Indianapolis Colts, named for his amazing beard and the fact that he plays for the Colts. "Beast Mode" – Marshawn Lynch, Seattle Seahawks, named for his violent running style and unusual ability to break tackles "Big Dick Nick" - Nick Foles, Philadelphia Eagles quarterback "Big Phil" - Phil Loadholt, Minnesota Vikings offensive tackle "Blood" - John McNally, Green Bay Packers, running back "Boob" - Bernard Darling, Green Bay Packers, center "Boomer"- Bob Brown, tackle "Broadway Joe" - Joe Namath, New York Jets, quarterback "Buckets" - Charles Goldenberg, Green Bay Packers, guard/running back "The Bus" - Jerome Bettis, Pittsburgh Steelers, running back "Captain Comeback" - Roger Staubach, Dallas Cowboys, quarterback "The Claymaker" – Clay Matthews III "Cool Brees" – Drew Brees "The Cowboy" – Justin Smith "Curly" - Earl Louis Lambeau, Green Bay Packers, founder, halfback and coach "Danimal" – Dan Hampton "Deacon" - David Jones, Los Angeles Rams, defensive end "The Diesel" - John Riggins, Washington Redskins, running back "Dirty Dozen" = 1975 Dallas Cowboys team "The Dodger" – Roger Staubach, quarterback "The Dome Patrol" – the New Orleans Saints football team's linebacker corps of the late 1980s and the early 1990s. The Dome Patrol was rated by NFL Network as the #1 linebacker corps of all-time. "Easy E" – Eli Manning, quarterback, named for his relaxed demeanor even in pressure situations "Famous Jameis" - Jameis Winston, Tampa Bay Buccaneers, quarterback "Fatso"- Art Donovan, defensive tackle "The Freak" - Jevon Kearse, Tennessee Titans, defensive end "The Fridge" – William Perry (American football), defensive tackle "The Ghost" - Dave Casper, Tight End who participated in two famous Oakland Raiders Plays: "Ghost to the Post" & "Holy Roller (American football)" "The Gray Ghost of Gonzaga"- Tony Canadeo, halfback "The Gunslinger" – Brett Favre, quarterback "Crazy Legs" – Elroy Hirsch, running back/wide receiver "Golden Boy" - Paul Hornung, Green Bay Packers, half back/kicker "Greasy"- Earle Neale, Coach "The Hogs" – 1980's/1990's Washington Redskins offensive line "Highway 63" - Gene Upshaw, Hall of Fame Guard who won two Super Bowls with the Oakland Raiders "The Kraken" - Greg Hardy Defensive End "The Hangman"- Chris Hanburger- linebacker "Johnny Football" - Johnny Manziel, quarterback "The Juice" – O. J. Simpson, running back "JJ "Swatt" – J. J. Watt, Houston Texans, named for his ability to bat down passes at the line of scrimmage "Jug" - Francs Louis Earp, Green Bay Packers, center "Legatron" – Greg Zuerlein, St. Louis Rams "Legion of Boom™" – defensive backfield of the Seattle Seahawks (Richard Sherman, Kam Chancellor, Earl Thomas), named for their hard-hitting and physical style of play "The Lion"- Leo Nomellini, defensive tackle "The Manster" – Randy White, defensive tackle "Mean Joe" - Joe Greene, Pittsburgh Steelers, defensive end "Megatron" – Calvin Johnson, wide receiver "The Minister of Defense" - Reggie White, Philadelphia Eagles, Green Bay Packers, defensive end "Minitron" - Julian Edelman, wide receiver "MJD" - Maurice Jones-Drew, running back "The Muscle Hamster" – Doug Martin, running back "The New York Sack Exchange" - the New York Jets defensive line during the early 1980s "Night Train" – Dick Lane, a reference to his fear of flying and resultant travel to road games on night trains. "The No Fly Zone" – defensive backfield of the Denver Broncos "Orange Crush" – the 3–4 defense of the Denver Broncos during the late 1970s and early 1980s "Optimus Grimes" - Brent Grimes Cornerback "The Pocket Hercules" – Maurice Jones-Drew, running back "Pot Roast" – Terrance Knighton, defensive tackle "Primetime" – Deion Sanders, cornerback "Purple Jesus" - Adrian Petersen, Minnesota Vikings, running back "The Purple People Eaters" - the Minnesota Vikings defensive line during the 1970s "The Refrigerator" - William Perry, Chicago Bears, nose tackle "Robo-sack" - Rob Johnson, quarterback known for a reputation of being sacked frequently "Shady" – LeSean McCoy, running back "The Sheriff" – Peyton Manning, quarterback a reference to Manning's pre-snap routine, which is one of the most recognizable in the NFL. "Showtime"- Patrick Mahomes, quarterback "Smoking" – Jay Cutler, quarterback "Snacks" – Damon Harrison, Defensive Tackle. "The Snake" - Kenny Stabler, Hall of Fame quarterback who won Super Bowl XI with the Oakland Raiders "Steel Curtain" – the Pittsburgh Steelers defensive line during the 1970s "The Stork" - Ted Hendricks, Hall of Fame Linebacker who won Super Bowls with the Baltimore Colts and Oakland Raiders "Swede" - Chester Johnston, Green Bay Packers, running back "Sweetness" – Walter Payton, running back "Tiny" - Paul Engebretsen, Green Bay Packers, guard "The Toolbox" - Ed West, Green Bay Packers, tight end "The Tyler Rose" – Earl Campbell, an allusion to his hometown Tyler, Texas "White Shoes" – Billy Johnson, wide receiver "World" - Jerry Rice, San Francisco 49ers, wide receiver Teams This is a list of nicknames of professional and college football teams. Many are merely abbreviations or diminutives of the team's name; otherwise, the origin of the nickname (if known) is noted. An asterisk (*) after a nickname indicates that the name is pejorative, insulting, or has at least a negative intent, and is often used by opponents or detractors (including fans when the team is performing poorly). Note on abbreviations: CFL – Canadian Football League; NFL – National Football League; NCAA – National Collegiate Athletic Association American football By nickname "Ain'ts*" – New Orleans Saints, NFL; rhyming play on the non-standard English negative ain't "America's Team" – Dallas Cowboys, by sports media "B.I.L.L.S.*" – Buffalo Bills, by detractors, acronyms for "Boy I Love Losing Super Bowls", in reference to the team's failure to win the Super Bowl in four straight tries during the early 1990s "Big Blue (Wrecking Crew)" – New York Giants, NFL; from the color of their jerseys, influenced by the nickname of IBM "The Black and Gold" – Pittsburgh Steelers, NFL; from their uniform colors "Black and Blue Division" – NFC North, NFL; from the division's rugged style of play in the 20th century (also "Frostbite Division") "The Blue Giants" – Used for New York Giants because of the team color "Bolts" – Los Angeles Chargers, NFL; from the lightning bolt design on their helmets "Bucs/Buckies" – Tampa Bay Buccaneers, NFL; abbreviation of team name "The Bungles" – Cincinnati Bengals, NFL; formerly used by detractors The Cardiac Cats – Carolina Panthers, coined in 2003 due to their frequent 4th-quarter comebacks and/or losses "Cheeseheads" – Nickname used for residents of Wisconsin in reference to the state's large dairy industry. Sometimes employed derogatorily by neighboring states, the moniker was embraced by residents, particularly Green Bay Packers fans, and has become synonymous with Wisconsin's football culture. (While the state is presently known for cheese production, the Packers team itself was originally named for the Indian meat packing company in Green Bay, WI.) "Cheatriots" -New England Patriots,NFL; Used by detractors as a reference to the Patriots cheating allegations during Bill Belichick and Tom Brady era "The Chefs" – Kansas City Chiefs, NFL; origin Snickers candy bar commercial; however, the NFL has licensed official "Kansas City Chief Head Chef Cookie Jars" "The Chesapeake Watershed Region Indigenous Persons" – Washington Redskins, NFL; translation of team name into politically correct terms It was later changed to "Potomac Drainage Basin Indigenous Persons" (see below) since the Baltimore Ravens also share the Chesapeake Bay region. "Clowns" - Cleveland Browns, NFL; used by detractors. The Cowgirls - Dallas Cowboys, by detractors. "Da Raidahs" – Las Vegas Raiders, NFL; The way Chris Berman of ESPN says, "The Raiders", a spoof of Raiders team owner Al Davis' accent. "Dawgs" – Cleveland Browns, NFL; according to Hanford Dixon, then a cornerback with the original Art Modell-owned Browns, he gave his defensive teammates this nickname to inspire them before the 1985 season "DeadSkins" – Washington Redskins, NFL; rhyming play on team name; used by detractors or disgruntled fans. "Detroit Lie-downs" – Detroit Lions, NFL; so called because they just lie down and let other teams run over them. "The Dirty Birds" – Atlanta Falcons, NFL; team dubbed themselves by this name during their race to Super Bowl XXXIII "The Dolts" – Indianapolis Colts, NFL; rhyming play on name with a term for "idiot"; by detractors "The Donks" - Denver Broncos, used by detractors. "The Empire" - Used by detractors to refer to either the Dallas Cowboys, due to their reputation of having a large fanbase, lots of money, and several Super Bowl rings, and the New England Patriots, due to their own reputation of also being one of the most hated teams in the NFL and being the de facto villain for the league, and because of their recent Super Bowl dynasty. The "role" of the Emperor is usually filled by Jerry Jones or Bill Belichick. "The Flaming Thumbtacks" – Tennessee Titans, NFL; a humorous interpretation of their team logo, actually a flaming stylized letter "T" "The Fins" – Miami Dolphins, NFL; play on abbreviation of name with the appendages of a dolphin "The Fish" – Miami Dolphins, NFL; while the mascot and team logo of bottlenose dolphins are not fish, but mammals. The rhyme detractors used when they played in the Orange Bowl was, "squish the fish in the Orange Dish." Now rarely used due to the Florida Marlins, who are also called "The Fish". "The Forty-Whiners/The Whiners" - San Francisco 49ers, used by detractors. "G-Men" – New York Giants, NFL; initial of team name, possibly a play on the term for a government (e.g., FBI) agent "Goats" – Los Angeles Rams, NFL; when playing poorly "Iggles" – Philadelphia Eagles, NFL; reference to how some Philadelphians pronounce "Eagles" "Jags" – Jacksonville Jaguars, NFL; abbreviation of team name "Gang Green" – New York Jets, NFL; used by supporters (reference to medical condition that is difficult to overcome)(Green Bay Packers), NFL; used by supporters since the mid-1970s; also the name of the unofficial team mascot who is given home field credentials. "Jest" – New York Jets, NFL; humorous misspelling of team name; used when team is performing poorly "Jints" – New York Giants, NFL; used occasionally by local media, as eye dialect for the team's name. Also used for the baseball team while it was in New York. "Jokeland (Faders/Traitors)"* – Las Vegas Raiders, by detractors "Lambs" – Los Angeles Rams, NFL; a lamb being a soft, cuddly, meek baby sheep (as opposed to a ram, being an aggressive full-grown male sheep); rhyming nickname used by detractors when team performs poorly "Monsters of the Midway" – Chicago Bears, NFL; originally applied to the University of Chicago "Maroons", a strong (former) college football team; "Midway" refers to the Midway Plaisance, a long, green swath of boulevard space bordering the southern end of the campus. The University discontinued its football program in 1939, and the Bears adopted the nickname. "'Niners" – San Francisco 49ers, NFL; abbreviation of team name "The Oilers" – Tennessee Titans, NFL; a reference of the team's name before it moved to Tennessee, the Houston Oilers "The Tennessee Titanics"* – NFL, reference given to the team after their 0–6 start in 2009 including a 59–0 loss to the Patriots, this after going 13–3 in 2008 "The Pack" – Green Bay Packers, NFL; abbreviation of name, and a play on the collective term for a group of animals such as dogs or wolves "Pats" – New England Patriots, NFL; abbreviation of team name "The Patsies" – New England Patriots, NFL; play on nickname "Pats" (above) and the term patsy, "a person who is easily manipulated or victimized" "The Potomac Drainage Basin Indigenous Persons" – Washington Redskins, NFL; translation of team name into politically correct terms, popularized by NFL columnist and Washington, D.C. resident Gregg Easterbrook in his weekly column Tuesday Morning Quarterback. "Seagulls" – Seattle Seahawks, term often said by detractors when Seahawks are playing poorly. "The Silver and Black" – Las Vegas Raiders, NFL; from the colors of the uniforms "Silver Rush" – Detroit Lions "Sinners" – New Orleans Saints, NFL; "sinner" is often a paired opposite of "saint"; used by detractors, but also as a result of New Orleans Saints Bounty Scandal "'Skins" – Washington Redskins, NFL; abbreviation of team name "'Stillers" – Pittsburgh Steelers, NFL; how native Pittsburghers (Picksbergers) pronounce the name of their team "Tennessee Traitors " * – Tennessee Titans, NFL; derisive nickname of the former Houston Oilers, usually aimed at owner Bud Adams by former Oilers fans "Vikes" – Minnesota Vikings, NFL; abbreviation of team name Canadian football "Als" – Montreal Alouettes, CFL; abbreviation of name "Argos" – Toronto Argonauts, CFL; abbreviation of name "The Blue and Gold" – Winnipeg Blue Bombers, CFL; after the team colours "The Boatmen" – Toronto Argonauts, CFL; in reference to the team's foundation by the Argonaut Rowing Club of Toronto, which in turn was derived from Jason and the Argonauts, mythical heroes and boatmen who are the namesake of both the rowing club and the CFL team "Bombers" – Winnipeg Blue Bombers, CFL; abbreviation of team name "The Double Blue" – Toronto Argonauts, CFL; in reference to the team colours, Oxford blue and Cambridge blue "Esks" or "Eskies" – Edmonton Eskimos, CFL; abbreviation of team name "'Gades" – Ottawa Renegades, CFL; abbreviation of team name "Jolly Green Giants" – Saskatchewan Roughriders for the colour of the team's uniforms and size of the players "Leos" – BC Lions, CFL; "Leo" is a common nickname for "lion" (from Latin, leo) "Roughies or Green Riders" – Saskatchewan Roughriders, CFL; Green Riders to differentiate team from the now defunct Ottawa team of the same name. Roughies - abbreviation of team name "Stamps" – Calgary Stampeders, CFL; abbreviation of team name "Tabbies" - Hamilton Tiger-Cats Tabby is a type of domestic cat with stripes "Ti-cats" – Hamilton Tiger-Cats, CFL; telescoping of team name See also Nickname List of NFL nicknames List of baseball nicknames List of basketball nicknames List of hockey nicknames List of athletes by nickname Lists of nicknames – nickname list articles on Wikipedia American football Canadian football References Nicknames Nicknames Category:Nicknames in sports Category:Canadian football

Washington Hodges Timmerman (May 29, 1832 – July 14, 1908) was an American politician. Between 1893 and 1897 he was the 61st Lieutenant Governor of the State of South Carolina. Career Washington Timmerman grew up in Edgefield County. After subsequent medical studies and his admission as a doctor, he began to work in this profession. He also worked as a farmer. During the Civil War he served in the Confederate Army, where he rose to the rank of captain. Politically, he was a member of the Democratic Party. He served in both the House of Representatives of South Carolina and the Senate of South Carolina, where he served as President Pro Tempore. Following the resignation of Lieutenant Governor Eugene B. Gary, who resigned to serve as a justice at the South Carolina Supreme Court, Timmerman was forced to assume the vacated office of Lieutenant Governor, in accordance with the state constitution as "President Pro Tempore" of the State Senate. He was later officially elected. This position he held between 1893 and 1898. He was a deputy to the Governor and Formal Chairman of the Senate. Until 1894 he officiated under Governor Benjamin Tillman and then under his successor John Gary Evans. In 1895 Timmerman participated as a delegate to a constitutional convention of his state. He was also twice Secretary of State of South Carolina as State Treasurer. He died on July 14, 1908. Sources References Category:South Carolina state senators Category:Members of the South Carolina House of Representatives Category:Lieutenant Governors of South Carolina Category:South Carolina Democrats Category: 1832 births Category: 1908 deaths

The Museo di Palazzo Mocenigo (aka Palazzo Mocenigo di San Stae) is a palazzo near the Church of San Stae, south of the Grand Canal in the sestiere of Santa Croce in Venice, Italy. It is now a museum of fabrics and costumes, run by the Fondazione Musei Civici di Venezia. Building The palazzo is a large building in the gothic style. It was rebuilt extensively at the start of the 17th century. From this time, the palazzo was the residence of the San Stae branch of the Mocenigo family, one of the most important Venetian families. Seven members of the family were Doges of Venice. Museum The Palazzo Mocenigo was bequeathed to the city of Venice by Alvise Nicolò Mocenigo in 1945. He was the last descendant of the family and intended the palazzo to be used "as a Gallery of Art, to supplement Museo Correr". In 1985, the palazzo was designated as the Museum and Study Centre of the History of Fabrics and Costumes. The museum contains collections of textiles and costumes, mainly from the Correr, Guggenheim, and Cini collections, as well as the Palazzo Grassi. Palazzo Mocenigo also has a library on the first floor covering the history of costumes, fabrics, and fashion, especially from the 18th century. The palace was frescoed by 18th-century artists including Giambattista Canal, Giovanni Scajaro, and Jacopo Guarana. See also Palazzi Mocenigo on the Grand Canal References External links Museum website Category:Museums established in 1985 Mocenigo Category:Museums in Venice Category:Fashion museums in Italy Category:Textile museums

Ulhasnagar Vidhan Sabha constituency is one of the 288 Vidhan Sabha (Legislative Assembly) constituencies of Maharashtra state in western India. The constituency is dominated by Sindhi community. Overview Ulhasnagar constituency is one of the 18 Vidhan Sabha constituencies located in Thane district. It comprises part of the Ulhasnagar Municipal Corporation and parts of Ulhasnagar and Kalyan tehsils of the district. Ulahsnagar is part of the Kalyan Lok Sabha constituency along with five other Vidhan Sabha segments, namely, Mumbra-Kalwa, Ambernath, Kalyan East, Kalyan Rural and Dombivali in Thane district. Members of Legislative Assembly Election results Assembly Elections 1962 Assembly Elections 1967 Assembly Elections 1972 Assembly Elections 1978 Assembly Elections 1980 Assembly Elections 1985 Assembly Elections 1990 Assembly Elections 1995 Assembly Elections 1999 Assembly Elections 2004 Assembly Elections 2009 Assembly Elections 2014 Assembly Elections 2019 See also Ulhasnagar List of constituencies of Maharashtra Vidhan Sabha References Category:Assembly constituencies of Thane district Category:Ulhasnagar Category:Assembly constituencies of Maharashtra

Stalker () is a 1979 Soviet science fiction art film directed by Andrei Tarkovsky with a screenplay written by Boris and Arkady Strugatsky, loosely based on their 1972 novel Roadside Picnic. The film combines elements of science fiction with dramatic philosophical and psychological themes. Modern reviews of Stalker have been highly positive. The film tells the story of an expedition led by a figure known as the "Stalker" (Alexander Kaidanovsky), who takes his two clients—a melancholic writer (Anatoly Solonitsyn) seeking inspiration, and a professor (Nikolai Grinko) seeking scientific discovery—to a mysterious restricted site known simply as the "Zone", where there supposedly exists a room which grants a person's innermost desires. The trio travel through unnerving areas filled with the debris of modern society while engaging in many arguments. Title The meaning of the word "stalk" was derived from its use by the Strugatsky brothers in their novel Roadside Picnic, on which the movie is based. In Roadside Picnic, "Stalker" was a common nickname for men engaged in the illegal enterprise of prospecting for and smuggling alien artifacts out of the "Zone". The common English definition of the term "stalking" was also cited by Andrei Tarkovsky. In the film, a "stalker" is a professional guide to the Zone, someone having the ability and desire to cross the border into the dangerous and forbidden place with a specific goal. Plot In the distant future, the protagonist (Alexander Kaidanovsky) works in an unnamed location as a "Stalker" who leads people through the "Zone", an area in which the normal laws of reality do not apply and remnants of seemingly extraterrestrial activity lie undisturbed among its ruins. The Zone contains a place called the "Room", said to grant the wishes of anyone who steps inside. The area containing the Zone is shrouded in secrecy, sealed off by the government and surrounded by ominous hazards. At home with his wife and daughter, the Stalker's wife (Alisa Freindlich) begs him not to go into the Zone, but he dismissively rejects her pleas. In a rundown bar, the Stalker meets his next clients for a trip into the Zone, the Writer (Anatoly Solonitsyn) and the Professor (Nikolai Grinko). They evade the military blockade that guards the Zone by following a train inside the gate and ride into the heart of the Zone on a railway work car. The Stalker tells his clients they must do exactly as he says to survive the dangers which lie ahead and explains that the Zone must be respected and the straightest path is not always the shortest path. The Stalker tests for various "traps" by throwing metal nuts tied to strips of cloth ahead of them. He refers to a previous Stalker named "Porcupine", who had led his brother to his death in the Zone, visited the Room, came into possession of a large sum of money, and shortly afterwards committed suicide. The Writer is skeptical of any real danger, but the Professor generally follows the Stalker's advice. As they travel, the three men discuss their reasons for wanting to visit the Room. The Writer expresses his fear of losing his inspiration. The Professor seems less anxious, though he insists on carrying along a small backpack. The Professor admits he hopes to win a Nobel Prize for scientific analysis of the Zone. The Stalker insists he has no motive beyond the altruistic aim of aiding the desperate to their desires. After traveling through the tunnels, the three finally reach their destination: a decayed and decrepit industrial building. In a small antechamber, a phone rings. The surprised Professor decides to use the phone to telephone a colleague. As the trio approach the Room, the Professor reveals his true intentions in undertaking the journey. The Professor has brought a 20-kiloton bomb with him, and he intends to destroy the Room to prevent its use by evil men. The three men enter a physical and verbal standoff just outside the Room that leaves them exhausted. The Writer realizes that when Porcupine met his goal, despite his conscious motives, the room fulfilled Porcupine's secret desire for wealth rather than bring back his brother from death. This prompted the guilt-ridden Porcupine to commit suicide. The Writer tells them that no one in the whole world is able to know their true desires and as such it is impossible to use the Room for selfish reasons. The Professor gives up on his plan of destroying the Room. Instead, he disassembles his bomb and scatters its pieces. The Stalker, the Writer, and the Professor are met back at the bar by the Stalker's wife and daughter. After returning home, the Stalker tells his wife how humanity has lost its faith and belief needed for both traversing the Zone and living a good life. As the Stalker sleeps, his wife contemplates their relationship in a monologue delivered directly to the camera. In the last scene "Martyshka", the couple's deformed daughter, sits alone in the kitchen reading as a love poem by Fyodor Tyutchev is recited. She appears to use psychokinesis to push three drinking glasses across the table. A train passes by where the Stalker's family lives and the entire apartment shakes. Cast Alexander Kaidanovsky as the stalker Anatoly Solonitsyn as the writer Alisa Freindlich as the stalker's wife Nikolai Grinko as the Professor (voiced by Sergei Yakovlev) Natasha Abramova as Martiška, the stalker's daughter Faime Jurno as the writer's girlfriend E. Kostin as Lyuger, the cafe owner Raymo Rendi as the patrolman Vladimir Zamansky as the voice on the phone conversation with the Professor Production Writing After reading the novel, Roadside Picnic, by Boris and Arkady Strugatsky, Tarkovsky initially recommended it to a friend, the film director Mikhail Kalatozov, thinking Kalatozov might be interested in adapting it into a film. Kalatozov abandoned the project when he could not obtain the rights to the novel. Tarkovsky then became very interested in adapting the novel and expanding its concepts. He hoped it would allow him to make a film which conforms to the classical Aristotelian unity; a single action, on a single location, within 24 hours (single point in time). Tarkovsky viewed the idea of the Zone as a dramatic tool to draw out the personalities of the three protagonists, particularly the psychological damage from everything that happens to the idealistic views of the Stalker as he finds himself unable to make others happy. "This, too, is what Stalker is about: the hero goes through moments of despair when his faith is shaken; but every time he comes to a renewed sense of his vocation to serve people who have lost their hopes and illusions." The film departs considerably from the novel. According to an interview with Tarkovsky in 1979, the film has basically nothing in common with the novel except for the two words "Stalker" and "Zone". Yet, several similarities remain between the novel and the film. In both works, the Zone is guarded by a police or military guard, apparently authorized to use deadly force. The Stalker in both works tests the safety of his path by tossing nuts and bolts tied with scraps of cloth, verifying that gravity is working as usual. A character named Hedgehog/Porcupine is a mentor to Stalker. In the novel, frequent visits to the Zone increase the likelihood of abnormalities in the visitor's offspring. In the book, the Stalker's daughter has light hair all over her body, while in the film she is crippled. Neither in the novel nor in the film do the women enter the Zone. Finally, the target of the expedition in both works is a wish-granting device. In Roadside Picnic, the site was specifically described as the site of alien visitation; the name of the novel derives from a metaphor proposed by a character who compares the visit to a roadside picnic. The closing monologue by the Stalker's wife at the end of the film has no equivalent in the novel. An early draft of the screenplay was published as a novel Stalker that differs substantially from the finished film. Production In an interview on the MK2 DVD, the production designer, Rashit Safiullin, recalled that Tarkovsky spent a year shooting a version of the outdoor scenes of Stalker. However, when the crew returned to Moscow, they found that all of the film had been improperly developed and their footage was unusable. The film had been shot on new Kodak 5247 stock with which Soviet laboratories were not very familiar. Even before the film stock problem was discovered, relations between Tarkovsky and Stalkers first cinematographer, Georgy Rerberg, had deteriorated. After seeing the poorly developed material, Tarkovsky fired Rerberg. By the time the film stock defect was discovered, Tarkovsky had shot all the outdoor scenes and had to abandon them. Safiullin contends that Tarkovsky was so despondent that he wanted to abandon further work on the film. After the loss of the film stock, the Soviet film boards wanted to shut the film down, but Tarkovsky came up with a solution: he asked to be allowed to make a two-part film, which meant additional deadlines and more funds. Tarkovsky ended up reshooting almost all of the film with a new cinematographer, Alexander Knyazhinsky. According to Safiullin, the finished version of Stalker is completely different from the one Tarkovsky originally shot. The documentary film Rerberg and Tarkovsky: The Reverse Side of "Stalker" by Igor Mayboroda offers a different interpretation of the relationship between Rerberg and Tarkovsky. Rerberg felt that Tarkovsky was not ready for this script. He told Tarkovsky to rewrite the script in order to achieve a good result. Tarkovsky ignored him and continued shooting. After several arguments, Tarkovsky sent Rerberg home. Ultimately, Tarkovsky shot Stalker three times, consuming over of film. People who have seen both the first version shot by Rerberg (as Director of Photography) and the final theatrical release say that they are almost identical. Tarkovsky sent home other crew members in addition to Rerberg and excluded them from the credits as well. The central part of the film, in which the characters travel within the Zone, was shot in a few days at two deserted hydro power plants on the Jägala river near Tallinn, Estonia. The shot before they enter the Zone is an old Flora chemical factory in the center of Tallinn, next to the old Rotermann salt storage (now Museum of Estonian Architecture), and the former Tallinn power plant, now Tallinn Creative Hub where a memorial plate of the film was set up in 2008. Some shots within the Zone were filmed in Maardu, next to the Iru power plant, while the shot with the gates to the Zone was filmed in Lasnamäe, next to Punane Street behind the Idakeskus. Other shots were filmed near the Tallinn–Narva highway bridge on the Pirita River. Several people involved in the film production, including Tarkovsky, died from causes that some crew members attributed to the film's long shooting schedule in toxic locations. Sound designer Vladimir Sharun recalled: Style Like Tarkovsky's other films, Stalker relies on long takes with slow, subtle camera movement, rejecting the use of rapid montage. The film contains 142 shots in 163 minutes, with an average shot length of more than one minute and many shots lasting for more than four minutes. Almost all of the scenes not set in the Zone are in Sepia or a similar high-contrast brown monochrome. Soundtrack The Stalker film score was composed by Eduard Artemyev, who had also composed the scores for Tarkovsky's previous films Solaris and The Mirror. For Stalker Artemyev composed and recorded two different versions of the score. The first score was done with an orchestra alone but was rejected by Tarkovsky. The second score that was used in the final film was created on a synthesizer along with traditional instruments that were manipulated using sound effects. In the final film score the boundaries between music and sound were blurred, as natural sounds and music interact to the point where they are indistinguishable. In fact, many of the natural sounds were not production sounds but were created by Artemyev on his synthesizer. For Tarkovsky music was more than just a parallel illustration of the visual image. He believed that music distorts and changes the emotional tone of a visual image while not changing the meaning. He also believed that in a film with complete theoretical consistency music will have no place and that instead music is replaced by sounds. According to Tarkovsky, he aimed at this consistency and moved into this direction in Stalker and Nostalghia. In addition to the original monophonic soundtrack, the Russian Cinema Council (Ruscico) created an alternative 5.1 surround sound track for the 2001 DVD release. In addition to remixing the mono soundtrack, music and sound effects were removed and added in several scenes. Music was added to the scene where the three are traveling to the Zone on a motorized draisine. In the opening and the final scene Beethoven's Ninth Symphony was removed and in the opening scene in Stalker's house ambient sounds were added, changing the original soundtrack, in which this scene was completely silent except for the sound of a train. Film score Initially, Tarkovsky had no clear understanding of the musical atmosphere of the final film and only an approximate idea where in the film the music was to be. Even after he had shot all the material he continued his search for the ideal film score, wanting a combination of Oriental and Western music. In a conversation with Artemyev he explained that he needed music that reflects the idea that although the East and the West can coexist, they are not able to understand each other. One of Tarkovsky's ideas was to perform Western music on Oriental instruments, or vice versa, performing Oriental music on European instruments. Artemyev proposed to try this idea with the motet Pulcherrima Rosa by an anonymous 14th century Italian composer dedicated to the Virgin Mary. In its original form Tarkovsky did not perceive the motet as suitable for the film and asked Artemyev to give it an Oriental sound. Later, Tarkovsky proposed to invite musicians from Armenia and Azerbaijan and to let them improvise on the melody of the motet. A musician was invited from Azerbaijan who played the main melody on a tar based on mugham, accompanied by orchestral background music written by Artemyev. Tarkovsky, who, unusually for him, attended the full recording session, rejected the final result as not what he was looking for. Rethinking their approach they finally found the solution in a theme that would create a state of inner calmness and inner satisfaction, or as Tarkovsky said "space frozen in a dynamic equilibrium." Artemyev knew about a musical piece from Indian classical music where a prolonged and unchanged background tone is performed on a tambura. As this gave Artemyev the impression of frozen space, he used this inspiration and created a background tone on his synthesizer similar to the background tone performed on the tambura. The tar then improvised on the background sound, together with a flute as a European, Western instrument. To mask the obvious combination of European and Oriental instruments he passed the foreground music through the effect channels of his SYNTHI 100 synthesizer. These effects included modulating the sound of the flute and lowering the speed of the tar, so that what Artemyev called "the life of one string" could be heard. Tarkovsky was amazed by the result, especially liking the sound of the tar, and used the theme without any alterations in the film. Sound design The title sequence is accompanied by Artemyev's main theme. The opening sequence of the film showing Stalker's room is mostly silent. Periodically one hears what could be a train. The sound becomes louder and clearer over time until the sound and the vibrations of objects in the room give a sense of a train's passing by without the train's being visible. This aural impression is quickly subverted by the muffled sound of Beethoven's Ninth Symphony. The source of this music is unclear, thus setting the tone for the blurring of reality in the film. For this part of the film Tarkovsky was also considering music by Richard Wagner or the Marseillaise. In an interview with Tonino Guerra in 1979, Tarkovsky said that he wanted "music that is more or less popular, that expresses the movement of the masses, the theme of humanity's social destiny." He added, "But this music must be barely heard beneath the noise, in a way that the spectator is not aware of it." In one scene, the sound of a train becomes more and more distant as the sounds of a house, such as the creaking floor, water running through pipes, and the humming of a heater become more prominent in a way that psychologically shifts the audience. While the Stalker leaves his house and wanders around an industrial landscape, the audience hears industrial sounds such as train whistles, ship foghorns, and train wheels. When the Stalker, the Writer, and the Professor set off from the bar in an off-road vehicle, the engine noise merges into an electronic tone. The natural sound of the engine falls off as the vehicle reaches the horizon. Initially almost inaudible, the electronic tone emerges and replaces the engine sound as if time has frozen. The journey to the Zone on a motorized draisine features a disconnection between the visual image and the sound. The presence of the draisine is registered only through the clanking sound of the wheels on the tracks. Neither the draisine nor the scenery passing by is shown, since the camera is focused on the faces of the characters. This disconnection draws the audience into the inner world of the characters and transforms the physical journey into an inner journey. This effect on the audience is reinforced by Artemyev's synthesizer effects, which make the clanking wheels sound less and less natural as the journey progresses. When the three arrive in the Zone initially, it appears to be silent. Only after some time, and only slightly audibly can one hear the sound of a distant river, the sound of the blowing wind, or the occasional cry of an animal. These sounds grow richer and more audible while the Stalker makes his first venture into the Zone, initially leaving the professor and the writer behind, and as if the sound draws him towards the Zone. The sparseness of sounds in the Zone draws attention to specific sounds, which, as in other scenes, are largely disconnected from the visual image. Animals can be heard in the distance but are never shown. A breeze can be heard, but no visual reference is shown. This effect is reinforced by occasional synthesizer effects which meld with the natural sounds and blur the boundaries between artificial and alien sounds and the sounds of nature. After the three travelers appear from the tunnel, the sound of dripping water can be heard. While the camera slowly pans to the right, a waterfall appears. While the visual transition of the panning shot is slow, the aural transition is sudden. As soon as the waterfall appears, the sound of the dripping water falls off while the thundering sound of the waterfall emerges, almost as if time has jumped. In the next scene Tarkovsky again uses the technique of disconnecting sound and visual image. While the camera pans over the burning ashes of a fire and over some water, the audience hears the conversation of the Stalker and the Writer who are back in the tunnel looking for the professor. Finding the Professor outside, the three are surprised to realize that they have ended up at an earlier point in time. This and the previous disconnection of sound and the visual image illustrate the Zone's power to alter time and space. This technique is even more evident in the next scene where the three travelers are resting. The sounds of a river, the wind, dripping water, and fire can be heard in a discontinuous way that is now partially disconnected from the visual image. When the Professor, for example, extinguishes the fire by throwing his coffee on it, all sounds but that of the dripping water fall off. Similarly, we can hear and see the Stalker and the river. Then the camera cuts back to the Professor while the audience can still hear the river for a few more seconds. This impressionist use of sound prepares the audience for the dream sequences accompanied by a variation of the Stalker theme that has been already heard during the title sequence. During the journey in the Zone, the sound of water becomes more and more prominent, which, combined with the visual image, presents the Zone as a drenched world. In an interview Tarkovsky dismissed the idea that water has a symbolic meaning in his films, saying that there was so much rain in his films because it is always raining in Russia. In another interview, on the film Nostalghia, however, he said "Water is a mysterious element, a single molecule of which is very photogenic. It can convey movement and a sense of change and flux." Emerging from the tunnel called the meat grinder by the Stalker they arrive at the entrance of their destination, the room. Here, as in the rest of the film, sound is constantly changing and not necessarily connected to the visual image. The journey in the Zone ends with the three sitting in the room, silent, with no audible sound. When the sound resumes, it is again the sound of water but with a different timbre, softer and gentler, as if to give a sense of catharsis and hope. The transition back to the world outside the Zone is supported by sound. While the camera still shows a pool of water inside the Zone, the audience begins to hear the sound of a train and Ravel's Boléro, reminiscent of the opening scene. The soundscape of the world outside the Zone is the same as before, characterized by train wheels, foghorns of a ship and train whistles. The film ends as it began, with the sound of a train passing by, accompanied by the muffled sound of Beethoven's Ninth symphony, this time the Ode to Joy from the final moments of the symphony. As in the rest of the film the disconnect between the visual image and the sound leaves the audience unclear whether the sound is real or an illusion. Reception Critical response Upon its release the film's reception was less than favorable. Officials at Goskino, a government group otherwise known as the State Committee for Cinematography, were critical of the film. On being told that Stalker should be faster and more dynamic, Tarkovsky replied: The Goskino representative then stated that he was trying to give the point of view of the audience. Tarkovsky supposedly retorted: More recently, reviews of the film have been highly positive. It earned a place in the British Film Institute's "50 Greatest Films of All Time" poll conducted for Sight & Sound in September 2012. The group's critics listed Stalker at #29, tied with the 1985 film Shoah. Critic Derek Adams of the Time Out Film Guide has compared Stalker to Francis Ford Coppola's Apocalypse Now, also released in 1979, and argued that "as a journey to the heart of darkness" Stalker looks "a good deal more persuasive than Coppola's." Slant Magazine reviewer Nick Schager has praised the film as an "endlessly pliable allegory about human consciousness". In Schager's view Stalker shows "something akin to the essence of what man is made of: a tangled knot of memories, fears, fantasies, nightmares, paradoxical impulses, and a yearning for something that's simultaneously beyond our reach and yet intrinsic to every one of us." On review aggregator Rotten Tomatoes, the film is rated at 100% based on 37 reviews with an average rating of 8.46/10. Its critical consensus states, "Stalker is a complex, oblique parable that draws unforgettable images and philosophical musings from its sci-fi/thriller setting." Box office Stalker sold 4.3 million tickets in the Soviet Union. Awards The film was awarded the Prize of the Ecumenical Jury at the Cannes Film Festival, and the Audience Jury Award - Special Mention at Fantasporto, Portugal. Home media In East Germany, DEFA did a complete German dubbed version of the movie which was shown in cinema in 1982. This was used by Icestorm Entertainment on a DVD release, but was heavily criticized for its lack of the original language version, subtitles and had an overall bad image quality. RUSCICO produced a version for the international market containing the film on two DVDs with remastered audio and video. It contains the original Russian audio in an enhanced Dolby Digital 5.1 remix as well as the original mono version. The DVD also contains subtitles in 13 languages and interviews with cameraman Alexander Knyazhinsky, painter and production designer Rashit Safiullin and composer Eduard Artemyev. Criterion Collection released a remastered edition DVD and Blu-Ray on 17 July 2017. Included in the special features is an interview with film critic Geoff Dyer, author of the book Zona: A Book About a Film About a Journey to a Room. Influence In the song Dissidents from the 1984 album The Flat Earth by Thomas Dolby, the bridge between two verses includes a narrative from the film. The Chernobyl disaster, which occurred seven years after the film was made, led to depopulation in the surrounding area—officially called the "Exclusion Zone"—much like the "Zone" of the film. Some of the people employed to take care of the abandoned nuclear power plant refer to themselves as "stalkers". Stalker was the inspiration for the 1995 album of the same title by Robert Rich and B. Lustmord, which has been noted for its eerie soundscapes and dark ambience. The Prodigy's music video "Breathe" is heavily infuenced by film's visuals and cinematography. In 2007, the Ukrainian video-game developer GSC Game World published S.T.A.L.K.E.R.: Shadow of Chernobyl, an open-world, first-person shooter loosely based on both the film and the original novel. In 2012, the English writer Geoff Dyer published Zona: A Book About a Film About a Journey to a Room drawing together his personal observations as well as critical insights about the film and the experience of watching it. The 2012 film Chernobyl Diaries also involves a tour guide, similar to a stalker, giving groups "extreme tours" of the Chernobyl area. The lyrics of the 2013 album Pelagial by the progressive metal band The Ocean are inspired by the film. Jonathan Nolan, co-creator of Westworld, cites Stalker as an influence on his work for the HBO series. In the 2017 film Atomic Blonde, the protagonist Lorraine Broughton goes into an East Berlin theater showing Stalker. Metro Exodus videogame include location reconstructed from the movie. (The whole Metro videogame series are partly infuenced by Roadside Picnic novel which movie is based on.) Annihilation, a 2018 science fiction psychological horror film, written and directed by Alex Garland, though based on the eponymous novel by Jeff VanderMeer, for some critics betrays obvious similarities with the Roadside Picnic and Stalker. While Nerdist Industries' Kyle Anderson notes even stronger resemblance with the 1927 short story "The Colour Out of Space" by H. P. Lovecraft (also adapted for the screen as Color Out of Space in 2019), about a meteorite that lands in a swamp and unleashes a mutagenic plague, Chris McCoy of the Memphis Flyer found the film (Annihilation) reminiscent both of "The Colour Out of Space", as well as the novel (Roadside Picnic) and its film adaptation (Stalker). However, such notions prompted the author of the Annihilation novel, upon which the movie is based, to state that his story "is 100% NOT a tribute to Picnic/Stalker" via his official twitter account. Notes References External links Stalker, released on official Mosfilm YouTube channel, with subtitles in multiple languages Stalker at Nostalghia.com, a website dedicated to Tarkovsky, featuring interviews with members of the production team Geopeitus.ee – filming locations of Stalker A unique perspective on the making of Stalker: The testimony of a mechanic toiling away under Tarkovsky's guidance – article on the production of Stalker Stalker: Meaning and Making an essay by Mark Le Fanu at the Criterion Collection Category:1970s avant-garde and experimental films Category:1970s drama films Category:1970s science fiction films Category:1979 films Category:Films about religion Category:Films based on Russian novels Category:Films based on science fiction novels Category:Films based on works by Arkady and Boris Strugatsky Category:Films directed by Andrei Tarkovsky Category:Films scored by Eduard Artemyev Category:Films shot in Estonia Category:Films partially in color Category:Metaphysical fiction films Category:Mosfilm films Category:Rail transport films Category:Russian-language films Category:Soviet avant-garde and experimental films Category:Soviet drama films Category:Soviet films Category:Soviet science fiction films

Ornithichnites is an ichnotaxon of mammal footprint. The name was originally used by Edward Hitchcock as a higher group name rather than a specific ichnogenus, and thus the name does not have priority over specific ichnogeneric names even if they were first identified as Ornithichnites. References Category:Trace fossils

Suèvres () is a commune of the Loir-et-Cher department in central France. Population See also Communes of the Loir-et-Cher department Category:Communes of Loir-et-Cher

Long Semado (also known as Semado, Long Semadoh or Long Semabo) is a settlement in the Lawas division of Sarawak, Malaysia. It lies approximately east-north-east of the state capital Kuching. Neighbouring settlements include: Long Semado Nasab southeast Long Tanid south Long Kinoman northeast Punang Terusan northeast Long Lapukan west Long Beluyu south Long Karabangan southwest Long Lopeng west Long Merarap northwest Long Ugong south References Category:Populated places in Sarawak

Begonia napoensis is a species of plant in the family Begoniaceae. It is endemic to Ecuador. Its natural habitats are subtropical or tropical moist montane forests and subtropical or tropical high-altitude shrubland. References napoensis Category:Endemic flora of Ecuador Category:Vulnerable plants Category:Taxonomy articles created by Polbot

MVM's Panditrao Agashe School or Panditrao Agashe School, is a private, co-educational day school located at Law College Road in Pune, India. The institution is a part of the Maharashtra Vidhya Mandal. Maharashtra Vidhya Mandal was founded in 1957 . He was the one of the first Maharashtrian in Pune to start an English Medium School. He is also renowned for his English into Marathi and Marathi into English dictionaries. The school caters to pupils from kindergarten up to class 10 and the medium of instruction is the English language. The school is affiliated to the Maharashtra State Board of Secondary and Higher Secondary Education, Pune which conducts the SSC Examinations at the close of class 10. The school is divided into three sections viz. pre-primary, primary and secondary. Panditrao Agashe The school's name sake is Jagdish "Panditrao" Agashe (1936 – 1983) the elder brother of the late business magnate Shri. Dnyaneshwar Agashe, eldest son of industrialist Shri. Chandrashekhar Agashe. He served as the managing director of the Brihan Maharashtra Sugar Syndicate Ltd. after his father. See also List of schools in Pune References External links Category:Schools in Pune Category:Educational institutions established in 1957 Category:1957 establishments in India Category:Private schools in Maharashtra

"My Mistakes" is a song by UK grime artist Wiley, featuring guest vocals from Manga and Little Dee. It was released as the second single from his third studio album, Playtime Is Over, on 6 April 2007. Music video Wiley is in front of a tower rapping. There are two big screens and you can see Wiley rapping. Wiley is on a PSP rapping. There are his gang friends with him at the end. Track listings Digital download "My Mistakes" - 2:49 Credits and personnel Lead vocals – Wiley, Little Dee, Manga Producer – Bless Beats Lyrics – Richard Cowie, Little Dee, Manga Label: Big Dada Release history References Category:2007 singles Category:Wiley (rapper) songs Category:Songs written by Wiley (rapper) Category:2007 songs

Catalina Air Lines was a seaplane airline founded in 1940 as Catalina Air Transport, and was based in Long Beach, California. History In 1953, it became Avalon Air Transport, named after the city of Avalon, California, located on Santa Catalina Island (California). In 1963, it became Catalina Air Lines. The airline was acquired by Golden West Airlines in 1969 which then operated seaplane flights as Catalina Golden West. Catalina Air Lines served Catalina Airport in Avalon, California on Santa Catalina Island with flights to several locations on the southern California mainland including Long Beach Airport (LGB) in Long Beach, California and the Catalina Air Terminal located at the Long Beach Harbor. There were also several other air carriers that used the name "Catalina Airlines" and served Santa Catalina Island with scheduled passenger flights including Catalina Airlines with flights operated with de Havilland Dove piston engine twin prop aircraft from the Catalina Airport as well as another Catalina Airlines which operated turbine powered Sikorsky S-58T and Sikorsky S-62 helicopters. Fleet Catalina operated the following amphibious seaplane aircraft: Grumman G-21 Goose Sikorsky S-43 Sikorsky VS-44A See also List of defunct airlines of the United States References Category:Defunct regional airlines of the United States Category:Aviation in California Category:Santa Catalina Island, California Category:Transportation in Los Angeles County, California Category:Transportation companies based in California Category:Companies based in Los Angeles County, California Category:American companies established in 1940 Category:Airlines established in 1940 Category:Airlines disestablished in 1969 Category:1940 establishments in California Category:1969 disestablishments in California Category:Defunct companies based in Greater Los Angeles Category:Golden West Airlines Category:Defunct seaplane operators Category:1969 mergers and acquisitions

He Was King is an album recorded by Felix da Housecat, released worldwide just two days before his 38th birthday on August 25, 2009 via Nettwerk Records. The album was described by Felix as follows, "Whereas Kittenz and Thee Glitz was straight up electro, He Was King is straight Felix da Housecat pop with a nice electronic feel." The first single released from the album was "Kickdrum", released as a digital download in May 2009. The second single, "We All Wanna Be Prince" featured a remix contest prior to its release in July. Reception Initial critical response to He Was King was average. At Metacritic, which assigns a normalized rating out of 100 to reviews from mainstream critics, the album has received an average score of 63, based on nine reviews. Track listing All songs written by Felix da Housecat (Felix Stallings). "We All Wanna Be Prince" — (3:33) "Plastik Fantastik" — (3:29) "Kickdrum" — (3:49) "Do We Move Your World" — (4:35) "We" — (4:20) "Spank U Very Much" — (2:32) "Do Not Try This at Home" — (4:08) "Turn Me on a Summer Smile" — (3:39) "Elvi$" — (6:06) "LA Ravers" — (3:47) "Machine" — (3:31) "He Was King" — (3:23) References External links Category:Felix da Housecat albums Category:2009 albums

Amblyseius araraticus is a species of mite in the family Phytoseiidae. References Category:Arachnids Category:Articles created by Qbugbot Category:Animals described in 1972

The Walls of Lima were a fortification consisting mainly of walls and bastions whose purpose was to defend the city of Lima from exterior attacks. It was built between 1684 and 1687, during the Viceroy Melchor de Navarra y Rocafull (Duke of Palata)'s government. The wall was located on the present streets of Alfonso Ugarte, Paseo Colón and Grau and the left bank of Rímac River. Under Luis Castaneda Lossio's management, he recovered a section of the remains of the left bank of the Rímac River, which are now visible as a part of the group known as "Parque de la Muralla," although these are probably from a previous construction known as "Tajamar de San Francisco." The Santa Lucía bastion is a sector of the wall located on the edge of Barrios Altos and El Agustino that still stands . History The old wall was built around the city to protect it from pirates attacks and other enemies of the Spanish crown in the 17th century. The wall had 10 exit and entry gates: Martinete, Maravillas, Barbones, Cocharcas, Santa Catalina, Guadalupe, Juan Simón, San Jacinto, Callao, Monserrate and the gate of la Guía en el Barrio de San Lázaro (now the Rímac district). As part of urban expansion programs and construction of new avenues, the wall was demolished in 1868 under José Balta's government. The wall never served the purpose for which it was built, to the point that Raúl Porras Barrenechea mentioned that "it died a virgin of gunpowder." Current status Part of the sea wall has been restored at the back of the Church of San Francisco, near the Government Palace, which has created a public space named Parque de la Muralla (The Wall Park). In this park, the remnants of the foundations that had been the seawall are visible, which was done by the Franciscans in 1610. The aforementioned park has a restaurant and a shop selling hand-made items from different areas of the country. The park contains a statue of Francisco Pizarro, which used to be in the "Plaza Perú," located next to the Government Palace. There is also a museum exhibiting archaeological pieces found in the area. Construction of an expressway on Grau Avenue uncovered some of the wall's remains. In Barrios Altos, the remains of the walls near the Plazuela del Cercado is in good condition. The camal de Conchucos, which was the bastion of Santa Lucía, one of the surveillance points of the wall, is now a sports complex. The wall was not a paragon of beauty. Except for the portals of Maravillas (1807) in the Barrios Altos and El Callao, the other gates, as told by the painter Juan Manuel Ugarte, "had no great artistic appeal. It is one of the most important tourist attractions, besides the houses, among others. See also Wall of Trujillo Defensive wall Notes Bibliography Category:City walls in Peru Category:Buildings and structures completed in 1687 Category:Colonial Peru Category:Buildings and structures in Lima Category:Tourist attractions in Lima Category:Spanish Colonial architecture in Peru Category:1687 establishments in the Spanish Empire

Dimas Lara Barbosa (born April 1, 1956) is a prelate of the Roman Catholic Church. He served as auxiliary bishop of São Sebastião do Rio de Janeiro from 2003 till 2011, when he became archbishop of Campo Grande. Life Born in Boa Esperança, Lara Barbosa was ordained to the priesthood on December 3, 1988, serving in São José dos Campos. On June 11, 2003, he was appointed auxiliary bishop of São Sebastião do Rio de Janeiro and titular bishop of Megalopolis in Proconsulari. Lara Barbosa received his episcopal consecration on the following August 2 from Eusébio Oscar Scheid, archbishop of São Sebastião do Rio de Janeiro, with the bishop of São José dos Campos, José Nelson Westrupp, and the auxiliary bishop of Brasília, Raymundo Damasceno Assis, serving as co-consecrators. On May 4, 2011, he was appointed archbishop of Campo Grande. He was installed on the following July 10. External links Entry about Dimas Lara Barbosa at catholic-hierarchy.org Category:1956 births Category:21st-century Roman Catholic bishops Category:Brazilian Roman Catholic archbishops Category:Living people

The Cuban Order of Naval Merit (First Class) was a medal of special merit. The Cuban Order of Naval Merit was a state order of chivalry or merit. Its medals, awarded by the Cuban government from the 1920s through the 1950s, were made by the Cuban firm Dator Plus Altra and were made of sterling silver and enamel. Notable U.S. Recipients William Halsey, Jr., Fleet Admiral (United States) Thomas Holcomb, General & Commandant (USMC) Ernest King, Fleet Admiral (USN) Richard R. McNulty, Rear Admiral (USN) Pedro del Valle Lieutenant General (USMC) References Category:Cuban awards Category:1920s establishments in Cuba Category:1950s disestablishments in Cuba

Scoparia fumata is a species of moth in the family Crambidae. It is endemic in New Zealand. Taxonomy It was described by Alfred Philpott in 1915. However the placement of this species within the genus Scoparia is in doubt. As a result, this species has also been referred to as Scoparia (s.l.) fumata. Description The wingspan is 20–23 mm. The forewings are pale fuscous-brown with dark fuscous markings. The hindwings are grey, tinged with ochreous and with a darker subterminal line. Adults have been recorded on wing in December. References Category:Moths described in 1915 Category:Moths of New Zealand Category:Scopariinae Category:Endemic fauna of New Zealand

Coleophora kaszabi is a moth of the family Coleophoridae. It is found in Mongolia. The larvae feed on Caragana pygmaea and Caragana bungei. They feed on the leaves of their host plant. References kaszabi Category:Moths of Mongolia Category:Moths described in 1974

The JC Raulston Arboretum is a arboretum and botanical garden administered by North Carolina State University, and located at 4415 Beryl Road, Raleigh, North Carolina. It is open daily to the public without charge. History The Arboretum was established in 1976 by horticulturist James Chester Raulston and named after him. Plant collections The arboretum has a collection of plants from over 50 countries. Its plant collections now include over 6,000 total taxa of annuals, perennials, bulbs, vines, ground covers, shrubs, and trees, with significant collections of: Acer (maple) Aesculus (buckeye) Berberis (barberry) Buxus (boxwood) Cercis (redbud) Conifers Ilex (holly) Magnolia (magnolia) Mahonia (grapeholly) Nandina (heavenly bamboo) Quercus (oak) Styracaceae (silverbell family) Viburnum Wisteria The major gardens Annual Color Trials — an official All-America Selections (AAS) testing site, evaluating over 700 different annuals and tender perennials each year. Entry Garden — more than 100 types of tender perennials, mostly tropical. Finley-Nottingham Rose Garden — over 200 roses representing over 120 taxa, including hybrid teas, hybrid musk roses, David Austin roses, and climbing roses. Japanese Garden — Japanese plants with a raked-stone Zen garden; plants include Acer palmatum ‘Kiyohime’, Acer palmatum ‘Seiryu’, Chamaecyparis obtusa ‘Nana Gracilis’, Lagerstroemia fauriei, Nandina domestica f. capillaris cultivars, and Pinus taeda ‘Nana’. Klein-Pringle White Garden — white-flowered plants and plants with gray, white, or silver foliage, inspired by the famous White Garden at Sissinghurst Castle Garden; plants include Acer palmatum, Lagerstroemia ‘Natchez’, Magnolia × loebneri ‘Merrill’, Styrax japonicus ‘Emerald Pagoda’, and Viburnum ‘Mohawk’. Lath House — over 700 kinds of shade-loving plants, including Acanthus spinosus, Cornus controversa 'Variegata', Farfugium japonicum 'Aureomaculatum', Gentiana saponaria, Hydrangea macrophylla ‘Pia’, Pieris japonica ‘Shojo’, and Trochodendron aralioides. Mixed Border — a large border planting (300 × 15 feet) (91 × 4.6 m) of trees, shrubs, groundcovers, perennials, and bulbs; plants include Campsis grandiflora 'Morning Calm', Chamaecyparis thyoides 'Rubicon', Clematis 'Betty Corning', Cornus sericea 'Silver and Gold', and Hamamelis × intermedia ‘Jelena’. Model Gardens — home demonstration gardens. Paradise Garden — for the senses of sight, sound, taste, touch, and smell; plants include Aloysia triphylla, Corylus avellana ‘Contorta’, Hosta ‘Sum and Substance’, and Ziziphus jujuba ‘Inermis’. Perennial Border — nearly 1,000 plants in a large border planting (450 × 18 feet) (140 × 5.5 m), with color scheme based upon a plan by Gertrude Jekyll. Southall Memorial Garden — a hemlock tree grove, with mixed plantings and an open grassy area for gatherings. Xeric Garden — plants from Mexico and the American Southwest, including Agave, Dasylirion, Echinocactus, Hesperaloe, Nolina, Opuntia, and Yucca. Winter Garden — plants at their best in winter, including Cryptomeria, Chamaecyparis, Cornus officinalis 'Kintoki', Edgeworthia chrysantha, Epimedium, Hamamelis, Helleborus × hybridus, Ilex, Iris unguicularis, Prunus mume 'Rose Glow', and Yucca. See also JC Raulston Arboretum website Photo Walking Tour of JC Raulston Arboretum List of botanical gardens in the United States References Category:Arboreta in North Carolina Category:Botanical gardens in North Carolina Category:North Carolina State University Category:Parks in Raleigh, North Carolina Category:1976 establishments in North Carolina

The Battle of Jinyang () was fought between the elite families of the State of Jin, the house of Zhao and the house of Zhi (智), in the Spring and Autumn period of China. The other houses of Wei and Han first participated in the battle in alliance with the Zhi, but later defected to ally with Zhao to annihilate the Zhi house. This event was a catalyst to the Tripartition of Jin in 434 BC, the forming of the three states of Zhao, Wei, and Han, and the start to the Warring States period. It is the first battle described in the Song Dynasty history compendium Zizhi Tongjian. Background By 490 BC, after the destruction of the houses of Fan (范) and Zhonghang (中行), control of the State of Jin, then the largest state in China, was contested by four elite families: Zhi, Wei, Zhao, and Han. With multiple military victories under his belt, Zhi Yao (or Zhi Bo Yao 智伯瑤) of the house of Zhi exerted the most influence in the Jin court – all decisions of the state had to pass through him. He also controlled the most territory within the state. The reigning duke of Jin, Duke Ai, was powerless to restrain him. So Zhi Yao, in his pride, began to demand lands from the other three houses. The houses of Wei and Han reluctantly complied to evade Zhi's wrath, but Zhao Xiangzi (趙襄子) refused to cede the territories of Lin (藺) and Gaolang (皋狼), both in modern-day Lishi, to Zhi. Zhi, in retribution, formed a secret alliance with the houses of Wei and Han to attack Zhao. Zhao Xiangzi suspected an attack from Zhi, since he had heard that Zhi sent envoys to Han and Wei three times, but never to Zhao. After rejecting suggestions to move to Zhangzi or Handan out of concern for the people there, Zhao Xiangzi asked his minister Zhang Mengtan (張孟談) where he could prepare his defence, and Zhang Mengtan suggested Jinyang because Jinyang had been well-governed for generations. Zhao agreed, and summoned Yanling Sheng (延陵生) to lead the army carriages and cavalry ahead to Jinyang, Zhao himself to follow later. Once in Jinyang, Zhao Xiangzi, following the suggestions of Zhang Mengtan, issued orders to refill the granaries and the treasuries, repair walls, make arrows, and melt copper pillars for metal. By virtue of past governance, the treasuries, granaries, and arsenals were filled within three days, and the walls repaired within five. Thus all of Jinyang was prepared for war. Battle When the three armies of Zhi, Wei, and Han reached Jinyang in 455 BC, they laid siege to the city, but for three months they could not take the city. They fanned out and surrounded the city, and a year later diverted the flow of the Fen River to inundate the city. All buildings under three stories high were submerged, and the people of Jinyang were obliged to live in nest-like perches above the water and hang their kettles from the scaffolding in order to cook. By the third year, supplies had run out for the Zhao, diseases broke out, and the populace were reduced to eating each other's children. Although the common people remained firm in the defence, the court ministers' loyalties began to waver. Zhao Xiangzi asked Zhang Mengtan, "Our provisions are gone, our strength and resources are exhausted, the officials are starving and ill, and I fear we can hold out no longer. I am going to surrender the city, but to which of the three states should I surrender?" Zhang Mengtan, much alarmed, persuaded Zhao not to surrender but instead send him out to negotiate with the houses of Wei and Han. The houses of Wei and Han were promised an even split of Zhao's territories when the battle was won, however both the Wei and Han leaders were uneasy, since they understood that they too would be conquered if Zhao fell to Zhi. Zhi Yao's minister, Xi Ci (郤疵), warned Zhi that the two houses were going to revolt, since "the men and horses [of Jinyang] are eating each other and the city is soon to fall, yet the lords of Han and Wei show no signs of joy but instead are worried. If those are not rebellious signs, then what are they?" Zhi paid Xi Ci no heed, and instead told the lords of Han and Wei of Xi's suspicion. Xi, knowing that his warning fell to deaf ears, excused himself from the battlefield by going to the State of Qi as an envoy. Indeed, when Zhang Mengtan secretly met with Wei Huan-zi and Han Kangzi (韓康子), who confessed that they were secretly planning to mutiny against Zhi. The three discussed their plans and settled on a date to execute the plans. Zhang Mengtan returned to Jinyang to report back to Zhao Xiangzi, and Zhao, in joy and apprehension, bowed to Zhang several times as a sign of great reverence. One of Zhi Yao's clansmen, Zhi Guo (智過), by happenstance, observed the leaders of Wei and Han after the secret meeting, and warned Zhi Yao of the possibility that they might rebel, judging by their lack of restraints like before. Zhi again chose to put his trust in his two allies, saying: "Since I have been this good to them, they would surely not attack or deceive me. Our troops have invested Jinyang for three years. Now when the city is ready to fall at any moment and we are about to enjoy the spoils, what reason would they have for changing their minds?" Zhi told Wei and Han what Zhi Guo said, and the two learnt to be cautious when they saw Zhi Guo the next day. Zhi Guo, seeing the change in their looks, insisted to Zhi Yao that the two ought to be executed. Zhi Yao would not hear of it, and Zhi Guo suggested another plan to buy their friendship: to bribe the influential ministers Zhao Jia (趙葭) of Wei and Duan Gui (段規) of Han with enfeoffment of the Zhao lands. Zhi Yao rejected the proposal because the Zhao lands were going to split in three already, and he did not want to receive less than one third of the eventual spoils. Since Zhi Yao would not listen, Zhi Guo left him and changed his surname to Fu (輔) as a precaution. Hearing this, Zhang Mengtan urged Zhao Xiangzi to take action immediately, lest Zhi Yao changes his mind. Zhao then dispatched Zhang Mengtan to the camps of Wei and Han, alerting them of the time of the final attack. On the night of May 8, 453 BC, Zhao troops killed the men guarding the dams of the Fen River and let the river flood the Zhi armies. As the Zhi armies fell into chaos trying to stop the water, the Wei and Han armies attacked Zhi from the sides and Zhao led his soldiers in a frontal attack. Together they inflicted a severe defeat on Zhi Yao's army and took him prisoner. Zhao Xiangzi had a grudge on Zhi Yao because Zhi had often humiliated him in the past, thus he executed Zhi and made his skull into a winecup. No one in the house of Zhi was spared except for Zhi Guo's family, who had already changed their surnames and fled. The territories of Zhi were evenly distributed among the three victors. Aftermath With the elimination of the Zhi house, control of the State of Jin fell to the remaining three families, their powers unchecked by anyone in the state. In 434 BC, following the death of Duke Ai, the three families annexed all of Jin's lands, leaving only the capital estates of Jiang and Quwo for the next duke of Jin. In 403 BC, the Wei, Zhao and Han lords all went to King Weilie of Zhou in Luoyang and were made marquises in their own right, establishing the three states of Zhao, Wei, and Han, ushering in the beginning of the Warring States period by Sima Guang's definition. Most historians, when referring to those three states, call them the "Three Jins" (三晉). The State of Jin continued to exist with a tiny piece of territory until 376 BC when the rest of the territory was partitioned by the Three Jins. The Legalist thinker Han Feizi of the late Warring States period used this battle as an example of failure via greed and perversity, one of the "Ten Faults" that a ruler should not have. He reasoned that because Zhi Yao was too fond for profit, he opened himself to the destruction of the state and his own demise. The Song Dynasty statesman Sima Guang, in his Zizhi Tongjian, attribute Zhi Yao's failure to his lacking virtue compared to his talents, and thus invited disaster. Notes References Sima Guang, Zizhi Tongjian Sima Qian, Records of the Grand Historian Liu Xiang et al., Zhan Guo Ce Watson, Burton (2003). Han Feizi: Basic Writings. New York: Columbia University Press. . Category:455 BC Category:453 BC Jinyang 455 BC Category:5th century BC in China Jinyang 455 BC Category:Jin (Chinese state) Jinyang 455 BC Category:Han (state) Category:Zhao (state) Category:Wei (state)

The 1997 Fiesta Bowl may refer to: 1997 Fiesta Bowl (January) - January 1, 1997, game (after the 1996 season) between Penn State and Texas 1997 Fiesta Bowl (December) - December 31, 1997, game (after the 1997 season) between Kansas State and Syracuse

Eduardo Missoni (born July 31, 1954 in Rome) is an Italian medical doctor who has been active in numerous social causes. He was appointed as the Secretary General of the World Organization of the Scout Movement from April 1, 2004 through November 30, 2007. Life Dr. Missoni received his medical training and specialty in tropical medicine from Rome University. He subsequently obtained a master's degree from the London School of Hygiene & Tropical Medicine. He is a professor at Bocconi University Management School in Milan. His area of teaching and research is related to health development cooperation management and global strategies for health. He began his career as a volunteer doctor in Nicaragua. He was later employed as a UNICEF officer in Mexico. He worked for the Italian government in the capacity of adviser and representative for health cooperation programs in Latin America and sub-Saharan Africa. As a youth in Italy Dr. Missoni joined the Scout movement. Later, as a young adult he became a Scout leader and remained active in Scouting until he left for his medical mission in Nicaragua. Many years later, without having applied for the position, he was "headhunted" on behalf of the World Scout Committee and was selected as the new Secretary General of WOSM. He took office April 1, 2004. WOSM crisis On October 15, 2007, a group of National Scouting Organizations wrote an open letter of complaint to the World Scout Committee. The main complaints were that the World Scout Bureau was not focusing on National Scouting Organizations, especially those in developing countries and that there were governance and management issues within the World Scout Bureau. Two days later, the Boy Scouts of America sent a letter to the WSC reiterating their position and stating that they would withhold funding to the WSB until the current Secretary General was replaced and appropriate processes instituted to restore the WSB its core mission. Svenska Scoutrådet followed with a similar letter. The World Scout Foundation, which had been instituted to insure a reliable funding source for the movement, followed suit. The World Scout Committee wrote an uncirculated response to these requests on October 24. Several National Scout Organizations expressed concern at this economic coercion. On November 12, 2007, the World Scout Committee met in Cairo and relieved Missoni from his position as Secretary General, despite his opposition and that of many committee members. He was to maintain representative duties until November 30. On November 30, 2007, Eduardo Missoni wrote a chronology of what he called a "putsch" on his personal web page, releasing many documents which were unknown at the time and giving his point of view. Awards and honors Asteroid 273412 Eduardomissoni, discovered by Italian amateur astronomer Silvano Casulli in 2006, was named in his honor. The official was published by the Minor Planet Center on May 29, 2018 (). See also World Organization of the Scout Movement References External links Missoni Website World Organisation of the Scout Movement: Official biography Comments about the end of his WOSM mandate Category:World Scout Committee members Category:1954 births Category:Living people Category:People from Rome Category:Bocconi University alumni

Bruno Cornillet (born 8 February 1963 in Lamballe, Côtes-d'Armor) is a French former professional road bicycle racer. Major results 1984 1st, Overall, Volta a la Comunitat Valenciana 1st, Stage 1 1985 1st, Stage 2, Paris–Bourges 1986 1st, Chateauroux-Limoges 1st, Stage 4, Tour de Romandie 1987 1st, Stage 2, Critérium du Dauphiné Libéré 1st, Stage 3, Postgirot Open 1989 1st, Stage 6, Postgirot Open 1st, Stage 4, Paris–Nice (Mt Faron) 1990 1st, GP Ouest-France 1st, Stage 2b, Tour of Ireland 1991 1st, A Travers le Morbihan 1st, Overall, Circuit de la Sarthe 1st, Stage 2 1st, Stage 4a 1992 1st, Tour de Vendée 1993 1st, Paris–Bourges External links Category:1963 births Category:Living people Category:People from Lamballe Category:French male cyclists Category:Tour de France cyclists Category:Sportspeople from Côtes-d'Armor

Cufflinks are items of jewelry that are used to secure the cuffs of dress shirts. Cufflinks can be manufactured from a variety of different materials, such as glass, stone, leather, metal, precious metal or combinations of these. Securing of the cufflinks is usually achieved via toggles or reverses based on the design of the front section, which can be folded into position. There are also variants with chains or a rigid, bent rear section. The front sections of the cufflinks can be decorated with gemstones, inlays, inset material or enamel and designed in two or three-dimensional form. Cufflinks are designed only for use with shirts which have cuffs with buttonholes on both sides but no buttons. These may be either single or double-length ("French") cuffs, and may be worn either "kissing", with both edges pointing outward, or "barrel-style", with one edge pointing outward and the other one inward so that its hem is overlapped. In the US, the "barrel-style" was popularized by a famous 19th-century entertainer and clown, Dan Rice; however, "kissing" cuffs are usually preferred. Design Closing mechanism Cufflink designs vary widely, with the most traditional the "double-panel", consisting of a short post or (more often) chain connecting two disc-shaped parts, both decorated. Whale-back and toggle-back cufflinks have a flat decorated face for one side, while the other side shows only the swivel-bar and its post. The swivel bar is placed vertically (aligned with the post) to put the links on and off, then horizontally to hold them in place when worn. The decorated face on the most visible side is usually larger; a variety of designs can connect the smaller piece: It may be small enough to fit through the button hole like a button would; it may be separated and attached from the other side; or it may have a portion that swivels on the central post, aligning with the post while the link is threaded through the button-hole and swiveling into a position at right angles to the post when worn. Links of knotted brightly coloured silk enjoyed renewed popularity in the 1990s, joined by an elasticated section. Motif The visible part of a cufflink is often monogrammed or decorated in some way, such as with a birthstone or something which reflects a hobby or association. There are numerous styles including novelty, traditional, or contemporary. Cufflinks can and have been worn with casual wear, informal attire or business suits, all the way to very dressy styles such as semi-formal (black tie or Stroller), and formal wear (morning dress or white tie), where they become essentially required and are matched with shirt studs. Colourful and whimsical cufflink designs are usually only suitable for casual and relatively informal events, and signals someone who is fun-loving, approachable, and friendly. However, formal wear has stricter expectations, with pearl cufflinks being preferred for white tie events Traditionally it was considered important to coordinate the metal of one's cufflinks with other jewelry such as watch case, belt buckle, tie bar or rings. Sartorial experts prescribe gold to be worn during the daytime and silver for evening wear, but neither expectation is considered as critical as it once was. Fabric cufflinks An alternative type of cufflink is the cheaper silk knot which is usually two conjoined monkey's fist or Turk's head knots. The Paris shirtmaker Charvet is credited with their introduction in 1904. They became quickly popular: "Charvet [link] buttons of twisted braid are quite the style" noted The New York Times in 1908. French cuff shirts are often accompanied with a set of colour-coordinated silk knots instead of double-button cufflinks. They are now often not from silk, and consist of a fabric over an elasticated core. Owing to the popularity of this fashion, metal cufflinks shaped to look like a silk knot are also worn. Interchangeable cufflinks Interchangeable cufflinks have started to come back in to the marketplace in recent years. Cartier introduced their type in the 1960s consisting of a bar with a loop at either end that would allow a motif to be inserted at either end perpendicular to the bar. Cartier referred to the interchangeable motifs as batons. A set including the bars would come with batons made from coral, carnelian, lapis lazuli, rock crystal, onyx, tiger's eye and malachite. Bars would have been made from stainless steel, sterling silver or 18k gold. Cartier recently re-introduced these interchangeable cufflinks with batons made from striped chalcedony, silver obsidian, malachite, sodalite, and red tiger's eye. The accompanying bars are made from 18k gold or palladium plated sterling silver. The securing mechanism is the same for either series using a small screw inset in to the looped end of the bar. The pressure exerted a by the screw on the baton holds them in place. Another type of interchangeable system was created by pranga & co. The patent-pending cufflink system comes apart allowing the motif, referred to as an anker, to slide on. Putting the cufflink back together secures the anker into the cufflink allowing it to be worn. pranga & co's cufflink is simple and similar in concept to charm bracelet bead systems popularized by companies like Pandora Jewelry. The ankers used in the cufflinks are interchangeable with various charm bracelets systems and visa-versa. History Although the first cufflinks appeared in the 1600s, they did not become common until the end of the 18th century. Their development is closely related to that of the men's shirt. Men have been wearing shirt-like items of clothing since the invention of woven fabric 5,000 years BC. Although styles and methods of manufacturing changed, the underlying form remained the same: a tunic opened to the front with sleeves and collar. The shirt was worn directly next to the skin, it was washable and thereby protected the outer garments from contact with the body. Conversely, it also protected the skin against the rougher and heavier fabrics of jackets and coats by covering the neck and wrists. The early form of cufflinks called linked buttons, sometimes had a design put under the glass of the cufflink, magnifying it for others to see. After the Middle Ages the visible areas of the shirt (neck, chest and wrists) became sites of decorative elements such as frills, ruffs and embroidery. The cuffs were held together with ribbons, as were collars, an early precursor of neckties. Frills that hung down over the wrist were worn at court and other formal settings until the end of the 18th century, whilst in the everyday shirts of the time the sleeves ended with a simple ribbon or were secured with a button or a connected pair of buttons. In the 19th century the former splendour of the aristocracy was superseded by the bourgeois efficiency of the new employed classes. From then onward men wore a highly conventional wardrobe: a dark suit by day, a dinner jacket or tailcoat in the evening. By the middle of the 19th century the modern cufflink became popular. The shirt front as well as collar and cuffs covering areas of the most wear were made sturdier. This was practical but when clean and starched, collars and cuffs underscored the formal character of the clothing. However, they could be too stiff to secure the cuffs with a simple button. As a consequence, from the mid 19th century onward men in the middle and upper classes wore cufflinks. The industrial revolution meant that these could be mass-produced, making them available in every price category. Coloured cufflinks made from gemstones were initially only worn by men with a great deal of self-confidence, however. This situation changed when the Prince of Wales, later Edward VII, popularised colourful Fabergé cufflinks in the 19th century. During this time cufflinks became fashion accessories and one of the few acceptable items of jewellery for men in Britain and the U.S. This development continued into the early 1900s, with more cufflinks worn than ever before. These were available in every type of form, colour and material, incorporating both gemstones and less precious stones and glass in cheaper copies. Intricate coloured enamelled cufflinks in every conceivable geometric pattern were especially popular. All of these were of equal value, as Coco Chanel had made fashion jewellery acceptable to wear. In a parallel development, however, a sportier style of shirt emerged with unstarched cuffs that could be secured with simple buttons. This spread to Europe as well over the same period. In Germany, Idar-Oberstein and Pforzheim were key centres of cufflink production. Whilst in Idar-Oberstein cufflinks were produced using simple materials for the more modest budget, the Pforzheim jewellery manufacturers produced for the medium and upper segments using genuine gold and silver. In Pforzheim premium cufflinks are still produced today, some of them to historic patterns, some modern, all of them using traditional craftsmanship. Following the end of shortages related to the Second World War, into the 1950s a gentleman liked to adorn himself with a whole range of accessories, comprising items such as cigarette case, lighter, tie pin or tie bar, watch (now worn mostly on the wrist instead of the pocket), ring, key chain, money clip, etc., an ensemble that also included a wide range of cufflinks. In the 1970s cufflinks were less emphasized in much of middle class fashion. Fashion was dominated by the Woodstock generation, with shirts primarily manufactured complete with buttons and buttonholes. Many fine heirlooms were reworked into earrings. The 1980s saw a return to traditional cufflinks, as part of a general revival in traditional male dress. This trend has more or less continued to this day. Notes References Jonas, Susan and Nissenson, Marilyn: Cuff Links, New York 1991 Pizzin, Bertrand: Cuff Links, New York 2002 Roetzel, Bernhard: Der Gentleman. Handbuch der klassischen Herrenmode, Köln 1999 External links Types of Cufflinks Designer Cufflinks And Accessories For The Well Dressed Man Category:Fashion accessories Category:Fasteners Category:Types of jewellery Category:Armwear

S-63 is an International Hydrographic Organization (IHO) standard for encrypting, securing and compressing electronic navigational chart (ENC) data. The Data Protection Scheme was prepared by the IHO Data Protection Scheme Advisory Group, and was based on the protection scheme developed and operated by Primar as part of providing their protected ENC service. ECC (Electronic Chart Centre) and United Kingdom Hydrographic Office were the original contributing organizations. The UKHO has since left this arrangement and Primar is now operated exclusively by ECC. The standard was adopted as the official IHO standard by the IHO member states in December 2002. The S-63 standard secures data by encrypting the basic transfer database using the Blowfish algorithm, SHA-1-hashing the data based on a random key and adding a CRC32 check. The standard also defines the systems to develop permit files that are delivered to end-users of ENC data enabling them to decrypt the data and use it for navigation. It also defines the use of DSA format signatures to authenticate the data originator, however because of poor implementation of the standard by ECDIS hardware manufacturers, virtually all signing is performed centrally by the IHO which acts as the scheme administrator. Exceptions to this are a few smaller resellers such as AUSRenc operated by AHS. Compression is achieved by applying the standard ZIP (file format) algorithm to the base and update ENC files, before encryption. The other files are not compressed. References Category:Electronic navigation

"Movie Klip" is the first single by Danish rockband Nephew from their 2004 album USADSB. Category:Nephew (band) songs

List of Sergeants-at-Arms of the House of Commons of Canada who are senior officials of the House appointed by Governor in Council, the Sergeant-at Arms assists the Clerk as head of parliamentary precinct services, performing certain ceremonial functions (bearing the Ceremonial mace of the Commons) and being responsible for security and building services. The current Sergeant-at-Arms is Assistant Commissioner Pat McDonell, as of January 2015. Past Sergeants-at-Arms were: Lieutenant Colonel Donald William MacDonnell 1867 - 1892 - Sergeant-at-Arms of the Legislative Assembly of the Province of Canada 1854-1867 Lieutenant Colonel Henry Robert Smith CMG 1892 - 1917 - Deputy Sergeant-at-Arms 1872-1892 Lieutenant Colonel Henry William Bowie 1918 - 1930 - Deputy Sergeant-at-Arms 1891-1918 Lieutenant Colonel Harry Judson Coghill 1930 - 1934 - died in office Brigadier Milton Fowler Gregg, V.C. 1934 - 1939 Arthur Beauchesne 1939-1945 - acting Sergeant-at-Arms along with his duties as Clerk of the House of Commons Lieutenant Colonel William John Franklin 1945 - 1960 Lieutenant Colonel David Vivian Currie, V.C. 1960 - 1978 Major General Maurice Gaston Cloutier 1978 - 2005 - died in office Audrey Elizabeth O'Brien 2005 - 2006 - interim head of Parliamentary Precinct Services following death of Cloutier and Deputy Clerk of the House of Commons Chief Superintendent Kevin Vickers 2006 - Jan 2015 MacDonell, O'Brien and Vickers are the only non-military appointments to the Sergeant-at-Arms. O'Brien worked her way from Commons Committee clerk in 1977. McDonell and Vickers are former member of the Royal Canadian Mounted Police. Beauchesne, a lawyer by training, was acting in his capacity and did not serve in the military. References Officers and Officials of Parliament Sergeants-at-Arms *

Shahranaz () is a Syrian town located in the Qalaat al-Madiq Subdistrict of the al-Suqaylabiyah District in Hama Governorate. According to the Syria Central Bureau of Statistics (CBS), Shahranaz had a population of 1,646 in the 2004 census. Its inhabitants are predominantly Sunni Muslims. References Category:Populated places in al-Suqaylabiyah District Category:Populated places in Jabal Zawiya

Barclays Park is a 50-acre village in the parish of Saint Andrew in Barbados. Barclays Park was opened in 1966 by HM Queen Elizabeth II after being gifted to the Barbados government once independence was declared in 1966. References Category:Populated places in Barbados Category:Saint Andrew, Barbados

Castelpizzuto is a comune (municipality) in the Province of Isernia in the Italian region Molise, located about west of Campobasso and about southeast of Isernia. As of 31 December 2004, it had a population of 156 and an area of . Castelpizzuto borders the following municipalities: Castelpetroso, Longano, Pettoranello del Molise, Roccamandolfi, Santa Maria del Molise. Demographic evolution References Category:Cities and towns in Molise

The Drunken Sailor and other Kids Favorites is an album by Tim Hart and Friends. This album follows Tim Hart's first collection "My Very Favorite Nursery Rhymes". There is a greater variety in treatment - "Hush Little Baby" is sung as a calypso, with the tune of "Island in the Sun" on oil-drums creeping in at the end. Melanie Harrold's "A Fox Jumped Up" has a bouncy hodown fiddle, though there is no credit given for any fiddler. Brian Golbey does a comic-lugubrious version of "Clementine" with steel guitar accompaniment. (Brian had also been present on the first "Silly Sisters" album.) "What shall We Do With Drunken Sailor" is out-an-out disco a la Boney M. "Who Killed Cock Robin" has Maddy Prior double tracking in a very high pitched voice. Notable uilleann pipes player Davy Spillane plays, apprioriately, on the Irish song "Cockles and Mussels". Maddy does a duet with Melanie Harrold on "Michael Finnegal", to the sound of mandolas and mandolins (or perhaps they are synthesisers). EMI released an hour-long cassette called "Favorite Nursery Rhymes" in 1985. It contained all these tracks except "Widdecombe Fair" and "Curly Locks". It also contained all but two tracks from "My Very Favorite Nursery Rhymes". In their place there was a new track - "Humpty Dumpty". In 1989 EMI/Music For Pleasure released a 3-CD set called "The Children's Collection". One CD consisted of a different selection of these tracks. The same two tracks were missing from "The Drunken Sailor", but all the tracks from "My Very Favorite Nursery Rhymes" were present. Running time about 35 minutes. These tracks have not been publicly available since 1989. Producer Tim Hart. Engineer Dave Bascombe, Jerry Boys. Recorded 1983 Track listing LP - side one Over The Hills And Far Away (Trad) A Fox Jumped Up (Trad) Clementine (Trad) Three Jolly Rogues Of Lynn (Trad) Who Killed Cock Robin? (Trad) Cockles and Mussels (Trad) Hush Little Baby (Trad) LP - side two What Shall We Do With The Drunken Sailor? (Trad) The Riddle Song (Child Ballad 1) (Trad) Michael Finnigan (Trad) Widecombe Fair (Trad) Froggy's Courting (Trad) Curly Locks (Trad) Good News Park Records have re-released Tim Hart's Very Favorite Nursery Rhyme Record; a 2-CD album containing 32 tracks. I believe this was done to help pay for his cancer treatment, hopefully the money will now be used towards some sort of memorial for Tim. Track listing CD1 Oh The Grand Old Duke Of York Sing A Song Of Sixpence Once I Caught A Fish Alive Medley Little Bo Peep Mary, Mary Quite Contrary Old MacDonald Had A Farm There Was An Old Woman Tossed Up In A Basket Twinkle, Twinkle Little Star Boys And Girls Come Out To Play Nick Nack Paddy Wack Baa, Baa Black Sheep Bobby Shaftoe Hush-A-Bye-Baby Humpty Dumpty Lavenders Blue (Dilly Dilly) London Bridge Is Falling Down Oranges And Lemons Oh Dear What Can The Matter Be CD2 Over The Hills And Far Away A Fox Jumped Up Clementine Three Jolly Rogues Of Lynn Who Killed Cock Robin? Cockles And Mussels Hush Little Baby What Shall We Do With The Drunken Sailor? The Riddle Song Michael Finnigan Widdicombe Fair Froggy’s Courting Curly Locks Personnel Maddy Prior - vocals Melanie Harrold - vocals Brian Golbey - vocals Gina Fullerlove - French horn B.J. Cole - steel guitar Rick Kemp - bass Spike Fullerlove - vocals Tamsey Kaner - cello Lea Nicholson - concertina Steve Noble - percussion Debbie Paul - vocals Andy Richards - synthesiser Beverly Jane Smith - vocals Davy Spillane - uilleann pipes The Livingston Hooray Ensemble - chorus Category:Tim Hart albums Category:1983 albums

Erigone dentigera is a species of dwarf spider in the family Linyphiidae. It is found in North America, Europe, Caucasus, and Russia (Far East). References Category:Linyphiidae Category:Articles created by Qbugbot Category:Spiders described in 1874

Louis VII may refer to: Louis VII of France "the Younger" (1120–1180) Louis VII, Duke of Bavaria "the Bearded" (1365–1447) Louis VII, Landgrave of Hesse-Darmstadt (1658–1678) Louis VII of Gramont, duc de Gramont (1689–1745)

Gaius Livius Marcus Aemiliani f. Marcus n. Drusus was a Roman politician who was consul in 147 BC, together with Scipio Aemilianus. Family Livius Drusus was a member of the plebeian gens Livia. His father was born to the patrician gens Aemilia, most likely a younger brother of Lucius Aemilius Paullus Macedonicus, who was adopted by Marcus Livius Drusus Salinator. He was the father of Marcus Livius Drusus. Political career Livius Drusus was elected Praetor around the year 150 BC. He was then elected consul for 147 BC, alongside Scipio Aemilianus, who was possibly his first cousin. As the Third Punic War was raging, there was enormous concern in Rome about who was going to be assigned the command of the Roman forces against Carthage. Drusus, as was the custom, requested that lots be drawn to assign the provinces to the respective consuls. This was vetoed by one of the plebeian tribunes, who proposed that the assignment of the provinces be put before the concilium Plebis. The people then voted to assign the war against Carthage to Scipio Aemilianus. Career as a jurist Livius Drusus has also been identified as the jurist mentioned by Cicero in his work Tusculanae Disputationes. Drusus composed works of great use to students of law, and was cited by subsequent writers on the law. Celsus cites an opinion of Livius Drusus concerning a seller’s rights at law, stating that the seller might bring an equitable action for damages against the buyer, to recover the expenses of the upkeep of a slave, whom the buyer, without due cause, had refused to accept. Priscian attributes to Drusus the sentence ”Impubes libripens esse non potest, neque antestari” (“Young boys cannot stand on their feet before they can learn to balance.”). In his old age, although he was blind, Livius Drusus continued to give advice to the crowds which used to gather before his house in order to consult him. Sources Ancient Appian, Roman History, Book 8 Cicero, Tusculanae Disputationes Modern Broughton, T. Robert S., The Magistrates of the Roman Republic, Vol I (1951) Smith, William, Dictionary of Greek and Roman Biography and Mythology, Vol I (1867). References Category:Roman Republican consuls Drusus, Gaius Category:2nd-century BC Romans

Leonia is a genus of tropical small trees or shrubs. It was named by Hipólito Ruiz López in 1794. Category:Violaceae Category:Malpighiales genera

Mircea Eliade (; – April 22, 1986) was a Romanian historian of religion, fiction writer, philosopher, and professor at the University of Chicago. He was a leading interpreter of religious experience, who established paradigms in religious studies that persist to this day. His theory that hierophanies form the basis of religion, splitting the human experience of reality into sacred and profane space and time, has proved influential. One of his most influential contributions to religious studies was his theory of Eternal Return, which holds that myths and rituals do not simply commemorate hierophanies, but, at least to the minds of the religious, actually participate in them. His literary works belong to the fantastic and autobiographical genres. The best known are the novels Maitreyi ("La Nuit Bengali" or "Bengal Nights"), Noaptea de Sânziene ("The Forbidden Forest"), Isabel și apele diavolului ("Isabel and the Devil's Waters") and Romanul Adolescentului Miop ("Novel of the Nearsighted Adolescent"), the novellas Domnișoara Christina ("Miss Christina") and Tinerețe fără tinerețe ("Youth Without Youth"), and the short stories Secretul doctorului Honigberger ("The Secret of Dr. Honigberger") and La Țigănci ("With the Gypsy Girls"). Early in his life, Eliade was a journalist and essayist, a disciple of Romanian far-right philosopher and journalist Nae Ionescu, and a member of the literary society Criterion. In the 1940s, he served as cultural attaché to the United Kingdom and Portugal. Several times during the late 1930s, Eliade publicly expressed his support for the Iron Guard, a fascist and antisemitic political organization. His political involvement at the time, as well as his other far right connections, were frequently criticised after World War II. Noted for his vast erudition, Eliade had fluent command of five languages (Romanian, French, German, Italian, and English) and a reading knowledge of three others (Hebrew, Persian, and Sanskrit). He was elected a posthumous member of the Romanian Academy. Biography Childhood Born in Bucharest, he was the son of Romanian Land Forces officer Gheorghe Eliade (whose original surname was Ieremia) and Jeana née Vasilescu. An Orthodox believer, Gheorghe Eliade registered his son's birth four days before the actual date, to coincide with the liturgical calendar feast of the Forty Martyrs of Sebaste. Mircea Eliade had a sister, Corina, the mother of semiologist Sorin Alexandrescu. His family moved between Tecuci and Bucharest, ultimately settling in the capital in 1914, and purchasing a house on Melodiei Street, near Piața Rosetti, where Mircea Eliade resided until late in his teens. Eliade kept a particularly fond memory of his childhood and, later in life, wrote about the impact various unusual episodes and encounters had on his mind. In one instance during the World War I Romanian Campaign, when Eliade was about ten years of age, he witnessed the bombing of Bucharest by German zeppelins and the patriotic fervor in the occupied capital at news that Romania was able to stop the Central Powers' advance into Moldavia. He described this stage in his life as marked by an unrepeatable epiphany. Recalling his entrance into a drawing room that an "eerie iridescent light" had turned into "a fairy-tale palace", he wrote, I practiced for many years [the] exercise of recapturing that epiphanic moment, and I would always find again the same plenitude. I would slip into it as into a fragment of time devoid of duration—without beginning, middle, or end. During my last years of lycée, when I struggled with profound attacks of melancholy, I still succeeded at times in returning to the golden green light of that afternoon. [...] But even though the beatitude was the same, it was now impossible to bear because it aggravated my sadness too much. By this time I knew the world to which the drawing room belonged [...] was a world forever lost. Robert Ellwood, a professor of religion who did his graduate studies under Mircea Eliade, saw this type of nostalgia as one of the most characteristic themes in Eliade's life and academic writings. Adolescence and literary debut After completing his primary education at the school on Mântuleasa Street, Eliade attended the Spiru Haret National College in the same class as Arșavir Acterian, Haig Acterian, and Petre Viforeanu (and several years the senior of Nicolae Steinhardt, who eventually became a close friend of Eliade's). Among his other colleagues was future philosopher Constantin Noica and Noica's friend, future art historian Barbu Brezianu. As a child, Eliade was fascinated with the natural world, which formed the setting of his very first literary attempts, as well as with Romanian folklore and the Christian faith as expressed by peasants. Growing up, he aimed to find and record what he believed was the common source of all religious traditions. The young Eliade's interest in physical exercise and adventure led him to pursue mountaineering and sailing, and he also joined the Romanian Boy Scouts. With a group of friends, he designed and sailed a boat on the Danube, from Tulcea to the Black Sea. In parallel, Eliade grew estranged from the educational environment, becoming disenchanted with the discipline required and obsessed with the idea that he was uglier and less virile than his colleagues. In order to cultivate his willpower, he would force himself to swallow insects and only slept four to five hours a night. At one point, Eliade was failing four subjects, among which was the study of the Romanian language. Instead, he became interested in natural science and chemistry, as well as the occult, and wrote short pieces on entomological subjects. Despite his father's concern that he was in danger of losing his already weak eyesight, Eliade read passionately. One of his favorite authors was Honoré de Balzac, whose work he studied carefully. Eliade also became acquainted with the modernist short stories of Giovanni Papini and social anthropology studies by James George Frazer. His interest in the two writers led him to learn Italian and English in private, and he also began studying Persian and Hebrew. At the time, Eliade became acquainted with Saadi's poems and the ancient Mesopotamian Epic of Gilgamesh. He was also interested in philosophy—studying, among others, Socrates, Vasile Conta, and the Stoics Marcus Aurelius and Epictetus, and read works of history—the two Romanian historians who influenced him from early on were Bogdan Petriceicu Hasdeu and Nicolae Iorga. His first published work was the 1921 Inamicul viermelui de mătase ("The Silkworm's Enemy"), followed by Cum am găsit piatra filosofală ("How I Found the Philosophers' Stone"). Four years later, Eliade completed work on his debut volume, the autobiographical Novel of the Nearsighted Adolescent. University studies and Indian sojourn Between 1925 and 1928, he attended the University of Bucharest's Faculty of Philosophy and Letters in 1928, earning his diploma with a study on Early Modern Italian philosopher Tommaso Campanella. In 1927, Eliade traveled to Italy, where he met Papini and collaborated with the scholar Giuseppe Tucci. It was during his student years that Eliade met Nae Ionescu, who lectured in Logic, becoming one of his disciples and friends. He was especially attracted to Ionescu's radical ideas and his interest in religion, which signified a break with the rationalist tradition represented by senior academics such as Constantin Rădulescu-Motru, Dimitrie Gusti, and Tudor Vianu (all of whom owed inspiration to the defunct literary society Junimea, albeit in varying degrees). Eliade's scholarly works began after a long period of study in British India, at the University of Calcutta. Finding that the Maharaja of Kassimbazar sponsored European scholars to study in India, Eliade applied and was granted an allowance for four years, which was later doubled by a Romanian scholarship. In autumn 1928, he sailed for Calcutta to study Sanskrit and philosophy under Surendranath Dasgupta, a Bengali Cambridge alumnus and professor at Calcutta University, the author of a five volume History of Indian Philosophy. Before reaching the Indian subcontinent, Eliade also made a brief visit to Egypt. Once in India, he visited large areas of the region, and spent a short period at a Himalayan ashram. He studied the basics of Indian philosophy, and, in parallel, learned Sanskrit, Pali and Bengali under Dasgupta's direction. At the time, he also became interested in the actions of Mahatma Gandhi, whom he met personally, and the Satyagraha as a phenomenon; later, Eliade adapted Gandhian ideas in his discourse on spirituality and Romania. In 1930, while living with Dasgupta, Eliade fell in love with his host's daughter, Maitreyi Devi, later writing a barely disguised autobiographical novel Maitreyi (also known as "La Nuit Bengali" or "Bengal Nights"), in which he claimed that he carried on a physical relationship with her. Eliade received his PhD in 1933, with a thesis on Yoga practices. The book, which was translated into French three years later, had significant impact in academia, both in Romania and abroad. He later recalled that the book was an early step for understanding not just Indian religious practices, but also Romanian spirituality. During the same period, Eliade began a correspondence with the Ceylonese-born philosopher Ananda Coomaraswamy. In 1936–1937, he functioned as honorary assistant for Ionescu's course, lecturing in Metaphysics. In 1933, Mircea Eliade had a physical relationship with the actress Sorana Țopa, while falling in love with Nina Mareș, whom he ultimately married. The latter, introduced to him by his new friend Mihail Sebastian, already had a daughter, Giza, from a man who had divorced her. Eliade subsequently adopted Giza, and the three of them moved to an apartment at 141 Dacia Boulevard. He left his residence in 1936, during a trip he made to the United Kingdom and Germany, when he first visited London, Oxford and Berlin. Criterion and Cuvântul After contributing various and generally polemical pieces in university magazines, Eliade came to the attention of journalist Pamfil Șeicaru, who invited him to collaborate on the nationalist paper Cuvântul, which was noted for its harsh tones. By then, Cuvântul was also hosting articles by Ionescu. As one of the figures in the Criterion literary society (1933–1934), Eliade's initial encounter with the traditional far right was polemical: the group's conferences were stormed by members of A. C. Cuza's National-Christian Defense League, who objected to what they viewed as pacifism and addressed antisemitic insults to several speakers, including Sebastian; in 1933, he was among the signers of a manifesto opposing Nazi Germany's state-enforced racism. In 1934, at a time when Sebastian was publicly insulted by Nae Ionescu, who prefaced his book (De două mii de ani...) with thoughts on the "eternal damnation" of Jews, Mircea Eliade spoke out against this perspective, and commented that Ionescu's references to the verdict "Outside the Church there is no salvation" contradicted the notion of God's omnipotence. However, he contended that Ionescu's text was not evidence of antisemitism. In 1936, reflecting on the early history of the Romanian Kingdom and its Jewish community, he deplored the expulsion of Jewish scholars from Romania, making specific references to Moses Gaster, Heimann Hariton Tiktin and Lazăr Șăineanu. Eliade's views at the time focused on innovation—in the summer of 1933, he replied to an anti-modernist critique written by George Călinescu: All I wish for is a deep change, a complete transformation. But, for God's sake, in any direction other than spirituality. He and friends Emil Cioran and Constantin Noica were by then under the influence of Trăirism, a school of thought that was formed around the ideals expressed by Ionescu. A form of existentialism, Trăirism was also the synthesis of traditional and newer right-wing beliefs. Early on, a public polemic was sparked between Eliade and Camil Petrescu: the two eventually reconciled and later became good friends. Like Mihail Sebastian, who was himself becoming influenced by Ionescu, he maintained contacts with intellectuals from all sides of the political spectrum: their entourage included the right-wing Dan Botta and Mircea Vulcănescu, the non-political Petrescu and Ionel Jianu, and Belu Zilber, who was a member of the illegal Romanian Communist Party. The group also included Haig Acterian, Mihail Polihroniade, Petru Comarnescu, Marietta Sadova and Floria Capsali. He was also close to Marcel Avramescu, a former Surrealist writer whom he introduced to the works of René Guénon. A doctor in the Kabbalah and future Romanian Orthodox cleric, Avramescu joined Eliade in editing the short-lived esoteric magazine Memra (the only one of its kind in Romania). Among the intellectuals who attended his lectures were Mihai Şora (whom he deemed his favorite student), Eugen Schileru and Miron Constantinescu—known later as, respectively, a philosopher, an art critic, and a sociologist and political figure of the communist regime. Mariana Klein, who became Șora's wife, was one of Eliade's female students, and later authored works on his scholarship. Eliade later recounted that he had himself enlisted Zilber as a Cuvântul contributor, in order for him to provide a Marxist perspective on the issues discussed by the journal. Their relation soured in 1935, when the latter publicly accused Eliade of serving as an agent for the secret police, Siguranța Statului (Sebastian answered to the statement by alleging that Zilber was himself a secret agent, and the latter eventually retracted his claim). 1930s political transition Eliade's articles before and after his adherence to the principles of the Iron Guard (or, as it was usually known at the time, the Legionary Movement), beginning with his Itinerar spiritual ("Spiritual Itinerary", serialized in Cuvântul in 1927), center on several political ideals advocated by the far right. They displayed his rejection of liberalism and the modernizing goals of the 1848 Wallachian revolution (perceived as "an abstract apology of Mankind" and "ape-like imitation of [Western] Europe"), as well as for democracy itself (accusing it of "managing to crush all attempts at national renaissance", and later praising Benito Mussolini's Fascist Italy on the grounds that, according to Eliade, "[in Italy,] he who thinks for himself is promoted to the highest office in the shortest of times"). He approved of an ethnic nationalist state centered on the Orthodox Church (in 1927, despite his still-vivid interest in Theosophy, he recommended young intellectuals "the return to the Church"), which he opposed to, among others, the secular nationalism of Constantin Rădulescu-Motru; referring to this particular ideal as "Romanianism", Eliade was, in 1934, still viewing it as "neither fascism, nor chauvinism". Eliade was especially dissatisfied with the incidence of unemployment among intellectuals, whose careers in state-financed institutions had been rendered uncertain by the Great Depression. In 1936, Eliade was the focus of a campaign in the far right press, being targeted for having authored "pornography" in his Domnișoara Christina and Isabel și apele diavolului; similar accusations were aimed at other cultural figures, including Tudor Arghezi and Geo Bogza. Assessments of Eliade's work were in sharp contrast to one another: also in 1936, Eliade accepted an award from the Romanian Writers' Society, of which he had been a member since 1934. In summer 1937, through an official decision which came as a result of the accusations, and despite student protests, he was stripped of his position at the University. Eliade decided to sue the Ministry of Education, asking for a symbolic compensation of 1 leu. He won the trial, and regained his position as Nae Ionescu's assistant. Nevertheless, by 1937, he gave his intellectual support to the Iron Guard, in which he saw "a Christian revolution aimed at creating a new Romania", and a group able "to reconcile Romania with God". His articles of the time, published in Iron Guard papers such as Sfarmă Piatră and Buna Vestire, contain ample praises of the movement's leaders (Corneliu Zelea Codreanu, Ion Moţa, Vasile Marin, and Gheorghe Cantacuzino-Grănicerul). The transition he went through was similar to that of his fellow generation members and close collaborators—among the notable exceptions to this rule were Petru Comarnescu, sociologist Henri H. Stahl and future dramatist Eugène Ionesco, as well as Sebastian. He eventually enrolled in the Totul pentru Țară ("Everything for the Fatherland" Party), the political expression of the Iron Guard, and contributed to its 1937 electoral campaign in Prahova County—as indicated by his inclusion on a list of party members with county-level responsibilities (published in Buna Vestire). Internment and diplomatic service The stance taken by Eliade resulted in his arrest on July 14, 1938 after a crackdown on the Iron Guard authorized by King Carol II. At the time of his arrest, he had just interrupted a column on Provincia și legionarismul ("The Province and Legionary Ideology") in Vremea, having been singled out by Prime Minister Armand Călinescu as an author of Iron Guard propaganda. Eliade was kept for three weeks in a cell at the Siguranţa Statului Headquarters, in an attempt to have him sign a "declaration of dissociation" with the Iron Guard, but he refused to do so. In the first week of August he was transferred to a makeshift camp at Miercurea-Ciuc. When Eliade began coughing blood in October 1938, he was taken to a clinic in Moroeni. Eliade was simply released on November 12, and subsequently spent his time writing his play Iphigenia (also known as Ifigenia). In April 1940, with the help of Alexandru Rosetti, became the Cultural Attaché to the United Kingdom, a posting cut short when Romanian-British foreign relations were broken. After leaving London he was assigned the office of Counsel and Press Officer (later Cultural Attaché) to the Romanian Embassy in Portugal, where he was kept on as diplomat by the National Legionary State (the Iron Guard government) and, ultimately, by Ion Antonescu's regime. His office involved disseminating propaganda in favor of the Romanian state. In February 1941, weeks after the bloody Legionary Rebellion was crushed by Antonescu, Iphigenia was staged by the National Theater Bucharest—the play soon raised doubts that it owed inspiration to the Iron Guard's ideology, and even that its inclusion in the program was a Legionary attempt at subversion. In 1942, Eliade authored a volume in praise of the Estado Novo, established in Portugal by António de Oliveira Salazar, claiming that "The Salazarian state, a Christian and totalitarian one, is first and foremost based on love". On July 7 of the same year, he was received by Salazar himself, who assigned Eliade the task of warning Antonescu to withdraw the Romanian Army from the Eastern Front ("[In his place], I would not be grinding it in Russia"). Eliade also claimed that such contacts with the leader of a neutral country had made him the target for Gestapo surveillance, but that he had managed to communicate Salazar's advice to Mihai Antonescu, Romania's Foreign Minister. In autumn 1943, he traveled to occupied France, where he rejoined Emil Cioran, also meeting with scholar Georges Dumézil and the collaborationist writer Paul Morand. At the same time, he applied for a position of lecturer at the University of Bucharest, but withdrew from the race, leaving Constantin Noica and Ion Zamfirescu to dispute the position, in front of a panel of academics comprising Lucian Blaga and Dimitrie Gusti (Zamfirescu's eventual selection, going against Blaga's recommendation, was to be the topic of a controversy). In his private notes, Eliade wrote that he took no further interest in the office, because his visits abroad had convinced him that he had "something great to say", and that he could not function within the confines of "a minor culture". Also during the war, Eliade traveled to Berlin, where he met and conversed with controversial political theorist Carl Schmitt, and frequently visited Francoist Spain, where he notably attended the 1944 Lusitano-Spanish scientific congress in Córdoba. It was during his trips to Spain that Eliade met philosophers José Ortega y Gasset and Eugeni d'Ors. He maintained a friendship with d'Ors, and met him again on several occasions after the war. Nina Eliade fell ill with uterine cancer and died during their stay in Lisbon, in late 1944. As the widower later wrote, the disease was probably caused by an abortion procedure she had undergone at an early stage of their relationship. He came to suffer from clinical depression, which increased as Romania and her Axis allies suffered major defeats on the Eastern Front. Contemplating a return to Romania as a soldier or a monk, he was on a continuous search for effective antidepressants, medicating himself with passion flower extract, and, eventually, with methamphetamine. This was probably not his first experience with drugs: vague mentions in his notebooks have been read as indication that Mircea Eliade was taking opium during his travels to Calcutta. Later, discussing the works of Aldous Huxley, Eliade wrote that the British author's use of mescaline as a source of inspiration had something in common with his own experience, indicating 1945 as a date of reference and adding that it was "needless to explain why that is". Early exile At signs that the Romanian communist regime was about to take hold, Eliade opted not to return to the country. On September 16, 1945, he moved to France with his adopted daughter Giza. Once there, he resumed contacts with Dumézil, who helped him recover his position in academia. On Dumézil's recommendation, he taught at the École Pratique des Hautes Études in Paris. It was estimated that, at the time, it was not uncommon for him to work 15 hours a day. Eliade married a second time, to the Romanian exile Christinel Cotescu. His second wife, the descendant of boyars, was the sister-in-law of the conductor Ionel Perlea. Together with Emil Cioran and other Romanian expatriates, Eliade rallied with the former diplomat Alexandru Busuioceanu, helping him publicize anti-communist opinion to the Western European public. He was also briefly involved in publishing a Romanian-language magazine, titled Luceafărul ("The Morning Star"), and was again in contact with Mihail Șora, who had been granted a scholarship to study in France, and with Șora's wife Mariana. In 1947, he was facing material constraints, and Ananda Coomaraswamy found him a job as a French-language teacher in the United States, at a school in Arizona; the arrangement ended upon Coomaraswamy's death in September. Beginning in 1948, he wrote for the journal Critique, edited by French philosopher Georges Bataille. The following year, he went on a visit to Italy, where he wrote the first 300 pages of his novel Noaptea de Sânziene (he visited the country a third time in 1952). He collaborated with Carl Jung and the Eranos circle after Henry Corbin recommended him in 1949, and wrote for the Antaios magazine (edited by Ernst Jünger). In 1950, Eliade began attending Eranos conferences, meeting Jung, Olga Fröbe-Kapteyn, Gershom Scholem and Paul Radin. He described Eranos as "one of the most creative cultural experiences of the modern Western world." In October 1956, he moved to the United States, settling in Chicago the following year. He had been invited by Joachim Wach to give a series of lectures at Wach's home institution, the University of Chicago. Eliade and Wach are generally admitted to be the founders of the "Chicago school" that basically defined the study of religions for the second half of the 20th century. Upon Wach's death before the lectures were delivered, Eliade was appointed as his replacement, becoming, in 1964, the Sewell Avery Distinguished Service Professor of the History of Religions. Beginning in 1954, with the first edition of his volume on Eternal Return, Eliade also enjoyed commercial success: the book went through several editions under different titles, which sold over 100,000 copies. In 1966, Mircea Eliade became a member of the American Academy of Arts and Sciences. He also worked as editor-in-chief of Macmillan Publishers' Encyclopedia of Religion, and, in 1968, lectured in religious history at the University of California, Santa Barbara. It was also during that period that Mircea Eliade completed his voluminous and influential History of Religious Ideas, which grouped together the overviews of his main original interpretations of religious history. He occasionally traveled out of the United States, such as attending the Congress for the History of Religions in Marburg (1960) and visits to Sweden and Norway in 1970. Final years and death Initially, Eliade was attacked with virulence by the Romanian Communist Party press, chiefly by România Liberă—which described him as "the Iron Guard's ideologue, enemy of the working class, apologist of Salazar's dictatorship". However, the regime also made secretive attempts to enlist his and Cioran's support: Haig Acterian's widow, theater director Marietta Sadova, was sent to Paris in order to re-establish contacts with the two. Although the move was planned by Romanian officials, her encounters were to be used as evidence incriminating her at a February 1960 trial for treason (where Constantin Noica and Dinu Pillat were the main defendants). Romania's secret police, the Securitate, also portrayed Eliade as a spy for the British Secret Intelligence Service and a former agent of the Gestapo. He was slowly rehabilitated at home beginning in the early 1960s, under the rule of Gheorghe Gheorghiu-Dej. In the 1970s, Eliade was approached by the Nicolae Ceaușescu regime in several ways, in order to have him return. The move was prompted by the officially sanctioned nationalism and Romania's claim to independence from the Eastern Bloc, as both phenomena came to see Eliade's prestige as an asset. An unprecedented event occurred with the interview that was granted by Mircea Eliade to poet Adrian Păunescu, during the latter's 1970 visit to Chicago; Eliade complimented both Păunescu's activism and his support for official tenets, expressing a belief that the youth of Eastern Europe is clearly superior to that of Western Europe. [...] I am convinced that, within ten years, the young revolutionary generation shan't be behaving as does today the noisy minority of Western contesters. [...] Eastern youth have seen the abolition of traditional institutions, have accepted it [...] and are not yet content with the structures enforced, but rather seek to improve them. Păunescu's visit to Chicago was followed by those of the nationalist official writer Eugen Barbu and by Eliade's friend Constantin Noica (who had since been released from jail). At the time, Eliade contemplated returning to Romania, but was eventually persuaded by fellow Romanian intellectuals in exile (including Radio Free Europe's Virgil Ierunca and Monica Lovinescu) to reject Communist proposals. In 1977, he joined other exiled Romanian intellectuals in signing a telegram protesting the repressive measures newly enforced by the Ceauşescu regime. Writing in 2007, Romanian anthropologist Andrei Oișteanu recounted how, around 1984, the Securitate unsuccessfully pressured to become an agent of influence in Eliade's Chicago circle. During his later years, Eliade's fascist past was progressively exposed publicly, the stress of which probably contributed to the decline of his health. By then, his writing career was hampered by severe arthritis. The last academic honors bestowed upon him were the French Academy's Bordin Prize (1977) and the title of Doctor Honoris Causa, granted by George Washington University (1985). Mircea Eliade died at the Bernard Mitchell Hospital in April 1986. Eight days previously, he suffered a stroke while reading Emil Cioran's Exercises of Admiration, and had subsequently lost his speech function. Four months before, a fire had destroyed part of his office at the Meadville Lombard Theological School (an event which he had interpreted as an omen). Eliade's Romanian disciple Ioan Petru Culianu, who recalled the scientific community's reaction to the news, described Eliade's death as "a mahaparanirvana", thus comparing it to the passing of Gautama Buddha. His body was cremated in Chicago, and the funeral ceremony was held on University grounds, at the Rockefeller Chapel. It was attended by 1,200 people, and included a public reading of Eliade's text in which he recalled the epiphany of his childhood—the lecture was given by novelist Saul Bellow, Eliade's colleague at the University. His grave is located in Oak Woods Cemetery. Work The general nature of religion In his work on the history of religion, Eliade is most highly regarded for his writings on Alchemy, Shamanism, Yoga and what he called the eternal return—the implicit belief, supposedly present in religious thought in general, that religious behavior is not only an imitation of, but also a participation in, sacred events, and thus restores the mythical time of origins. Eliade's thinking was in part influenced by Rudolf Otto, Gerardus van der Leeuw, Nae Ionescu and the writings of the Traditionalist School (René Guénon and Julius Evola). For instance, Eliade's The Sacred and the Profane partially builds on Otto's The Idea of the Holy to show how religion emerges from the experience of the sacred, and myths of time and nature. Eliade is known for his attempt to find broad, cross-cultural parallels and unities in religion, particularly in myths. Wendy Doniger, Eliade's colleague from 1978 until his death, has observed that "Eliade argued boldly for universals where he might more safely have argued for widely prevalent patterns". His Treatise on the History of Religions was praised by French philologist Georges Dumézil for its coherence and ability to synthesize diverse and distinct mythologies. Robert Ellwood describes Eliade's approach to religion as follows. Eliade approaches religion by imagining an ideally "religious" person, whom he calls homo religiosus in his writings. Eliade's theories basically describe how this homo religiosus would view the world. This does not mean that all religious practitioners actually think and act like homo religiosus. Instead, it means that religious behavior "says through its own language" that the world is as homo religiosus would see it, whether or not the real-life participants in religious behavior are aware of it. However, Ellwood writes that Eliade "tends to slide over that last qualification", implying that traditional societies actually thought like homo religiosus. Sacred and profane Eliade argues that "Yahweh is both kind and wrathful; the God of the Christian mystics and theologians is terrible and gentle at once". He also thought that the Indian and Chinese mystic tried to attain "a state of perfect indifference and neutrality" that resulted in a coincidence of opposites in which "pleasure and pain, desire and repulsion, cold and heat [...] are expunged from his awareness". Eliade's understanding of religion centers on his concept of hierophany (manifestation of the Sacred)—a concept that includes, but is not limited to, the older and more restrictive concept of theophany (manifestation of a god). From the perspective of religious thought, Eliade argues, hierophanies give structure and orientation to the world, establishing a sacred order. The "profane" space of nonreligious experience can only be divided up geometrically: it has no "qualitative differentiation and, hence, no orientation [is] given by virtue of its inherent structure". Thus, profane space gives man no pattern for his behavior. In contrast to profane space, the site of a hierophany has a sacred structure to which religious man conforms himself. A hierophany amounts to a "revelation of an absolute reality, opposed to the non-reality of the vast surrounding expanse". As an example of "sacred space" demanding a certain response from man, Eliade gives the story of Moses halting before Yahweh's manifestation as a burning bush (Exodus 3:5) and taking off his shoes. Origin myths and sacred time Eliade notes that, in traditional societies, myth represents the absolute truth about primordial time. According to the myths, this was the time when the Sacred first appeared, establishing the world's structure—myths claim to describe the primordial events that made society and the natural world be that which they are. Eliade argues that all myths are, in that sense, origin myths: "myth, then, is always an account of a creation". Many traditional societies believe that the power of a thing lies in its origin. If origin is equivalent to power, then "it is the first manifestation of a thing that is significant and valid" (a thing's reality and value therefore lies only in its first appearance). According to Eliade's theory, only the Sacred has value, only a thing's first appearance has value and, therefore, only the Sacred's first appearance has value. Myth describes the Sacred's first appearance; therefore, the mythical age is sacred time, the only time of value: "primitive man was interested only in the beginnings [...] to him it mattered little what had happened to himself, or to others like him, in more or less distant times". Eliade postulated this as the reason for the "nostalgia for origins" that appears in many religions, the desire to return to a primordial Paradise. Eternal return and "Terror of history" Eliade argues that traditional man attributes no value to the linear march of historical events: only the events of the mythical age have value. To give his own life value, traditional man performs myths and rituals. Because the Sacred's essence lies only in the mythical age, only in the Sacred's first appearance, any later appearance is actually the first appearance; by recounting or re-enacting mythical events, myths and rituals "re-actualize" those events. Eliade often uses the term "archetypes" to refer to the mythical models established by the Sacred, although Eliade's use of the term should be distinguished from the use of the term in Jungian psychology. Thus, argues Eliade, religious behavior does not only commemorate, but also participates in, sacred events: In imitating the exemplary acts of a god or of a mythical hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time. Eliade called this concept the "eternal return" (distinguished from the philosophical concept of "eternal return"). Wendy Doniger noted that Eliade's theory of the eternal return "has become a truism in the study of religions". Eliade attributes the well-known "cyclic" vision of time in ancient thought to belief in the eternal return. For instance, the New Year ceremonies among the Mesopotamians, the Egyptians, and other Near Eastern peoples re-enacted their cosmogonic myths. Therefore, by the logic of the eternal return, each New Year ceremony was the beginning of the world for these peoples. According to Eliade, these peoples felt a need to return to the Beginning at regular intervals, turning time into a circle.<ref>Eliade, Myth and Reality, p.47–49</ref> Eliade argues that yearning to remain in the mythical age causes a "terror of history": traditional man desires to escape the linear succession of events (which, Eliade indicated, he viewed as empty of any inherent value or sacrality). Eliade suggests that the abandonment of mythical thought and the full acceptance of linear, historical time, with its "terror", is one of the reasons for modern man's anxieties. Traditional societies escape this anxiety to an extent, as they refuse to completely acknowledge historical time. Coincidentia oppositorum Eliade claims that many myths, rituals, and mystical experiences involve a "coincidence of opposites", or coincidentia oppositorum. In fact, he calls the coincidentia oppositorum "the mythical pattern". Many myths, Eliade notes, "present us with a twofold revelation": they express on the one hand the diametrical opposition of two divine figures sprung from one and the same principle and destined, in many versions, to be reconciled at some illud tempus of eschatology, and on the other, the coincidentia oppositorum in the very nature of the divinity, which shows itself, by turns or even simultaneously, benevolent and terrible, creative and destructive, solar and serpentine, and so on (in other words, actual and potential). Eliade argues that "Yahweh is both kind and wrathful; the God of the Christian mystics and theologians is terrible and gentle at once". He also thought that the Indian and Chinese mystic tried to attain "a state of perfect indifference and neutrality" that resulted in a coincidence of opposites in which "pleasure and pain, desire and repulsion, cold and heat [...] are expunged from his awareness". According to Eliade, the coincidentia oppositorum’s appeal lies in "man's deep dissatisfaction with his actual situation, with what is called the human condition". In many mythologies, the end of the mythical age involves a "fall", a fundamental "ontological change in the structure of the World". Because the coincidentia oppositorum is a contradiction, it represents a denial of the world's current logical structure, a reversal of the "fall". Also, traditional man's dissatisfaction with the post-mythical age expresses itself as a feeling of being "torn and separate". In many mythologies, the lost mythical age was a Paradise, "a paradoxical state in which the contraries exist side by side without conflict, and the multiplications form aspects of a mysterious Unity". The coincidentia oppositorum expresses a wish to recover the lost unity of the mythical Paradise, for it presents a reconciliation of opposites and the unification of diversity: On the level of pre-systematic thought, the mystery of totality embodies man's endeavor to reach a perspective in which the contraries are abolished, the Spirit of Evil reveals itself as a stimulant of Good, and Demons appear as the night aspect of the Gods. Exceptions to the general nature Eliade acknowledges that not all religious behavior has all the attributes described in his theory of sacred time and the eternal return. The Zoroastrian, Jewish, Christian, and Muslim traditions embrace linear, historical time as sacred or capable of sanctification, while some Eastern traditions largely reject the notion of sacred time, seeking escape from the cycles of time. Because they contain rituals, Judaism and Christianity necessarily—Eliade argues—retain a sense of cyclic time: by the very fact that it is a religion, Christianity had to keep at least one mythical aspect—liturgical Time, that is, the periodic rediscovery of the illud tempus of the beginnings [and] an imitation of the Christ as exemplary pattern. However, Judaism and Christianity do not see time as a circle endlessly turning on itself; nor do they see such a cycle as desirable, as a way to participate in the Sacred. Instead, these religions embrace the concept of linear history progressing toward the Messianic Age or the Last Judgment, thus initiating the idea of "progress" (humans are to work for a Paradise in the future). However, Eliade's understanding of Judaeo-Christian eschatology can also be understood as cyclical in that the "end of time" is a return to God: "The final catastrophe will put an end to history, hence will restore man to eternity and beatitude". The pre-Islamic Persian religion of Zoroastrianism, which made a notable "contribution to the religious formation of the West", also has a linear sense of time. According to Eliade, the Hebrews had a linear sense of time before being influenced by Zoroastrianism. In fact, Eliade identifies the Hebrews, not the Zoroastrians, as the first culture to truly "valorize" historical time, the first to see all major historical events as episodes in a continuous divine revelation. However, Eliade argues, Judaism elaborated its mythology of linear time by adding elements borrowed from Zoroastrianism—including ethical dualism, a savior figure, the future resurrection of the body, and the idea of cosmic progress toward "the final triumph of Good". The Indian religions of the East generally retain a cyclic view of time—for instance, the Hindu doctrine of kalpas. According to Eliade, most religions that accept the cyclic view of time also embrace it: they see it as a way to return to the sacred time. However, in Buddhism, Jainism, and some forms of Hinduism, the Sacred lies outside the flux of the material world (called maya, or "illusion"), and one can only reach it by escaping from the cycles of time. Because the Sacred lies outside cyclic time, which conditions humans, people can only reach the Sacred by escaping the human condition. According to Eliade, Yoga techniques aim at escaping the limitations of the body, allowing the soul (atman) to rise above maya and reach the Sacred (nirvana, moksha). Imagery of "freedom", and of death to one's old body and rebirth with a new body, occur frequently in Yogic texts, representing escape from the bondage of the temporal human condition. Eliade discusses these themes in detail in Yoga: Immortality and Freedom. Symbolism of the Center A recurrent theme in Eliade's myth analysis is the axis mundi, the Center of the World. According to Eliade, the Cosmic Center is a necessary corollary to the division of reality into the Sacred and the profane. The Sacred contains all value, and the world gains purpose and meaning only through hierophanies: In the homogeneous and infinite expanse, in which no point of reference is possible and hence no orientation is established, the hierophany reveals an absolute fixed point, a center. Because profane space gives man no orientation for his life, the Sacred must manifest itself in a hierophany, thereby establishing a sacred site around which man can orient himself. The site of a hierophany establishes a "fixed point, a center". This Center abolishes the "homogeneity and relativity of profane space", for it becomes "the central axis for all future orientation". A manifestation of the Sacred in profane space is, by definition, an example of something breaking through from one plane of existence to another. Therefore, the initial hierophany that establishes the Center must be a point at which there is contact between different planes—this, Eliade argues, explains the frequent mythical imagery of a Cosmic Tree or Pillar joining Heaven, Earth, and the underworld. Eliade noted that, when traditional societies found a new territory, they often perform consecrating rituals that reenact the hierophany that established the Center and founded the world. In addition, the designs of traditional buildings, especially temples, usually imitate the mythical image of the axis mundi joining the different cosmic levels. For instance, the Babylonian ziggurats were built to resemble cosmic mountains passing through the heavenly spheres, and the rock of the Temple in Jerusalem was supposed to reach deep into the tehom, or primordial waters. According to the logic of the eternal return, the site of each such symbolic Center will actually be the Center of the World: It may be said, in general, that the majority of the sacred and ritual trees that we meet with in the history of religions are only replicas, imperfect copies of this exemplary archetype, the Cosmic Tree. Thus, all these sacred trees are thought of as situated at the Centre of the World, and all the ritual trees or posts [...] are, as it were, magically projected into the Centre of the World. According to Eliade's interpretation, religious man apparently feels the need to live not only near, but at, the mythical Center as much as possible, given that the Center is the point of communication with the Sacred. Thus, Eliade argues, many traditional societies share common outlines in their mythical geographies. In the middle of the known world is the sacred Center, "a place that is sacred above all"; this Center anchors the established order. Around the sacred Center lies the known world, the realm of established order; and beyond the known world is a chaotic and dangerous realm, "peopled by ghosts, demons, [and] 'foreigners' (who are [identified with] demons and the souls of the dead)". According to Eliade, traditional societies place their known world at the Center because (from their perspective) their known world is the realm that obeys a recognizable order, and it therefore must be the realm in which the Sacred manifests itself; the regions beyond the known world, which seem strange and foreign, must lie far from the Center, outside the order established by the Sacred. The High God According to some "evolutionistic" theories of religion, especially that of Edward Burnett Tylor, cultures naturally progress from animism and polytheism to monotheism. According to this view, more advanced cultures should be more monotheistic, and more primitive cultures should be more polytheistic. However, many of the most "primitive", pre-agricultural societies believe in a supreme sky-god. Thus, according to Eliade, post-19th-century scholars have rejected Tylor's theory of evolution from animism. Based on the discovery of supreme sky-gods among "primitives", Eliade suspects that the earliest humans worshiped a heavenly Supreme Being. In Patterns in Comparative Religion, he writes, "The most popular prayer in the world is addressed to 'Our Father who art in heaven.' It is possible that man's earliest prayers were addressed to the same heavenly father." However, Eliade disagrees with Wilhelm Schmidt, who thought the earliest form of religion was a strict monotheism. Eliade dismisses this theory of "primordial monotheism" (Urmonotheismus) as "rigid" and unworkable. "At most," he writes, "this schema [Schmidt's theory] renders an account of human [religious] evolution since the Paleolithic era". If an Urmonotheismus did exist, Eliade adds, it probably differed in many ways from the conceptions of God in many modern monotheistic faiths: for instance, the primordial High God could manifest himself as an animal without losing his status as a celestial Supreme Being. According to Eliade, heavenly Supreme Beings are actually less common in more advanced cultures. Eliade speculates that the discovery of agriculture brought a host of fertility gods and goddesses into the forefront, causing the celestial Supreme Being to fade away and eventually vanish from many ancient religions. Even in primitive hunter-gatherer societies, the High God is a vague, distant figure, dwelling high above the world. Often he has no cult and receives prayer only as a last resort, when all else has failed. Eliade calls the distant High God a deus otiosus ("idle god"). In belief systems that involve a deus otiosus, the distant High God is believed to have been closer to humans during the mythical age. After finishing his works of creation, the High God "forsook the earth and withdrew into the highest heaven". This is an example of the Sacred's distance from "profane" life, life lived after the mythical age: by escaping from the profane condition through religious behavior, figures such as the shaman return to the conditions of the mythical age, which include nearness to the High God ("by his flight or ascension, the shaman [...] meets the God of Heaven face to face and speaks directly to him, as man sometimes did in illo tempore"). The shamanistic behaviors surrounding the High God are a particularly clear example of the eternal return. Shamanism Overview Eliade's scholarly work includes a study of shamanism, Shamanism: Archaic Techniques of Ecstasy, a survey of shamanistic practices in different areas. His Myths, Dreams and Mysteries also addresses shamanism in some detail. In Shamanism, Eliade argues for a restrictive use of the word shaman: it should not apply to just any magician or medicine man, as that would make the term redundant; at the same time, he argues against restricting the term to the practitioners of the sacred of Siberia and Central Asia (it is from one of the titles for this function, namely, šamán, considered by Eliade to be of Tungusic origin, that the term itself was introduced into Western languages). Eliade defines a shaman as follows: he is believed to cure, like all doctors, and to perform miracles of the fakir type, like all magicians [...] But beyond this, he is a psychopomp, and he may also be a priest, mystic, and poet. If we define shamanism this way, Eliade claims, we find that the term covers a collection of phenomena that share a common and unique "structure" and "history". (When thus defined, shamanism tends to occur in its purest forms in hunting and pastoral societies like those of Siberia and Central Asia, which revere a celestial High God "on the way to becoming a deus otiosus". Eliade takes the shamanism of those regions as his most representative example.) In his examinations of shamanism, Eliade emphasizes the shaman's attribute of regaining man's condition before the "Fall" out of sacred time: "The most representative mystical experience of the archaic societies, that of shamanism, betrays the Nostalgia for Paradise, the desire to recover the state of freedom and beatitude before 'the Fall'." This concern—which, by itself, is the concern of almost all religious behavior, according to Eliade—manifests itself in specific ways in shamanism. Death, resurrection and secondary functions According to Eliade, one of the most common shamanistic themes is the shaman's supposed death and resurrection. This occurs in particular during his initiation. Often, the procedure is supposed to be performed by spirits who dismember the shaman and strip the flesh from his bones, then put him back together and revive him. In more than one way, this death and resurrection represents the shaman's elevation above human nature. First, the shaman dies so that he can rise above human nature on a quite literal level. After he has been dismembered by the initiatory spirits, they often replace his old organs with new, magical ones (the shaman dies to his profane self so that he can rise again as a new, sanctified, being). Second, by being reduced to his bones, the shaman experiences rebirth on a more symbolic level: in many hunting and herding societies, the bone represents the source of life, so reduction to a skeleton "is equivalent to re-entering the womb of this primordial life, that is, to a complete renewal, a mystical rebirth". Eliade considers this return to the source of life essentially equivalent to the eternal return. Third, the shamanistic phenomenon of repeated death and resurrection also represents a transfiguration in other ways. The shaman dies not once but many times: having died during initiation and risen again with new powers, the shaman can send his spirit out of his body on errands; thus, his whole career consists of repeated deaths and resurrections. The shaman's new ability to die and return to life shows that he is no longer bound by the laws of profane time, particularly the law of death: "the ability to 'die' and come to life again [...] denotes that [the shaman] has surpassed the human condition". Having risen above the human condition, the shaman is not bound by the flow of history. Therefore, he enjoys the conditions of the mythical age. In many myths, humans can speak with animals; and, after their initiations, many shamans claim to be able to communicate with animals. According to Eliade, this is one manifestation of the shaman's return to "the illud tempus described to us by the paradisiac myths". The shaman can descend to the underworld or ascend to heaven, often by climbing the World Tree, the cosmic pillar, the sacred ladder, or some other form of the axis mundi. Often, the shaman will ascend to heaven to speak with the High God. Because the gods (particularly the High God, according to Eliade's deus otiosus concept) were closer to humans during the mythical age, the shaman's easy communication with the High God represents an abolition of history and a return to the mythical age. Because of his ability to communicate with the gods and descend to the land of the dead, the shaman frequently functions as a psychopomp and a medicine man. Eliade's philosophy Early contributions In addition to his political essays, the young Mircea Eliade authored others, philosophical in content. Connected with the ideology of Trăirism, they were often prophetic in tone, and saw Eliade being hailed as a herald by various representatives of his generation. When Eliade was 21 years old and publishing his Itinerar spiritual, literary critic Şerban Cioculescu described him as "the column leader of the spiritually mystical and Orthodox youth." Cioculescu discussed his "impressive erudition", but argued that it was "occasionally plethoric, poetically inebriating itself through abuse". Cioculescu's colleague Perpessicius saw the young author and his generation as marked by "the specter of war", a notion he connected to various essays of the 1920s and 30s in which Eliade threatened the world with the verdict that a new conflict was looming (while asking that young people be allowed to manifest their will and fully experience freedom before perishing). One of Eliade's noted contributions in this respect was the 1932 Soliloquii ("Soliloquies"), which explored existential philosophy. George Călinescu who saw in it "an echo of Nae Ionescu's lectures", traced a parallel with the essays of another of Ionescu's disciples, Emil Cioran, while noting that Cioran's were "of a more exulted tone and written in the aphoristic form of Kierkegaard". Călinescu recorded Eliade's rejection of objectivity, citing the author's stated indifference towards any "naïveté" or "contradictions" that the reader could possibly reproach him, as well as his dismissive thoughts of "theoretical data" and mainstream philosophy in general (Eliade saw the latter as "inert, infertile and pathogenic"). Eliade thus argued, "a sincere brain is unassailable, for it denies itself to any relationship with outside truths." The young writer was however careful to clarify that the existence he took into consideration was not the life of "instincts and personal idiosyncrasies", which he believed determined the lives of many humans, but that of a distinct set comprising "personalities". He described "personalities" as characterized by both "purpose" and "a much more complicated and dangerous alchemy". This differentiation, George Călinescu believed, echoed Ionescu's metaphor of man, seen as "the only animal who can fail at living", and the duck, who "shall remain a duck no matter what it does". According to Eliade, the purpose of personalities is infinity: "consciously and gloriously bringing [existence] to waste, into as many skies as possible, continuously fulfilling and polishing oneself, seeking ascent and not circumference." In Eliade's view, two roads await man in this process. One is glory, determined by either work or procreation, and the other the asceticism of religion or magic—both, Călinescu believed, were aimed at reaching the absolute, even in those cases where Eliade described the latter as an "abyssal experience" into which man may take the plunge. The critic pointed out that the addition of "a magical solution" to the options taken into consideration seemed to be Eliade's own original contributions to his mentor's philosophy, and proposed that it may have owed inspiration to Julius Evola and his disciples. He also recorded that Eliade applied this concept to human creation, and specifically to artistic creation, citing him describing the latter as "a magical joy, the victorious break of the iron circle" (a reflection of imitatio dei, having salvation for its ultimate goal). Philosopher of religion Anti-reductionism and the "transconscious" By profession, Eliade was a historian of religion. However, his scholarly works draw heavily on philosophical and psychological terminology. In addition, they contain a number of philosophical arguments about religion. In particular, Eliade often implies the existence of a universal psychological or spiritual "essence" behind all religious phenomena. Because of these arguments, some have accused Eliade of over-generalization and "essentialism", or even of promoting a theological agenda under the guise of historical scholarship. However, others argue that Eliade is better understood as a scholar who is willing to openly discuss sacred experience and its consequences. In studying religion, Eliade rejects certain "reductionist" approaches. Eliade thinks a religious phenomenon cannot be reduced to a product of culture and history. He insists that, although religion involves "the social man, the economic man, and so forth", nonetheless "all these conditioning factors together do not, of themselves, add up to the life of the spirit". Using this anti-reductionist position, Eliade argues against those who accuse him of overgeneralizing, of looking for universals at the expense of particulars. Eliade admits that every religious phenomenon is shaped by the particular culture and history that produced it: When the Son of God incarnated and became the Christ, he had to speak Aramaic; he could only conduct himself as a Hebrew of his times [...] His religious message, however universal it might be, was conditioned by the past and present history of the Hebrew people. If the Son of God had been born in India, his spoken language would have had to conform itself to the structure of the Indian languages. However, Eliade argues against those he calls "historicist or existentialist philosophers" who do not recognize "man in general" behind particular men produced by particular situations (Eliade cites Immanuel Kant as the likely forerunner of this kind of "historicism"). He adds that human consciousness transcends (is not reducible to) its historical and cultural conditioning, and even suggests the possibility of a "transconscious". By this, Eliade does not necessarily mean anything supernatural or mystical: within the "transconscious", he places religious motifs, symbols, images, and nostalgias that are supposedly universal and whose causes therefore cannot be reduced to historical and cultural conditioning. Platonism and "primitive ontology" According to Eliade, traditional man feels that things "acquire their reality, their identity, only to the extent of their participation in a transcendent reality". To traditional man, the profane world is "meaningless", and a thing rises out of the profane world only by conforming to an ideal, mythical model. Eliade describes this view of reality as a fundamental part of "primitive ontology" (the study of "existence" or "reality"). Here he sees a similarity with the philosophy of Plato, who believed that physical phenomena are pale and transient imitations of eternal models or "Forms" (see Theory of forms). He argued: Plato could be regarded as the outstanding philosopher of 'primitive mentality,' that is, as the thinker who succeeded in giving philosophic currency and validity to the modes of life and behavior of archaic humanity. Eliade thinks the Platonic Theory of forms is "primitive ontology" persisting in Greek philosophy. He claims that Platonism is the "most fully elaborated" version of this primitive ontology. In The Structure of Religious Knowing: Encountering the Sacred in Eliade and Lonergan, John Daniel Dadosky argues that, by making this statement, Eliade was acknowledging "indebtedness to Greek philosophy in general, and to Plato's theory of forms specifically, for his own theory of archetypes and repetition". However, Dadosky also states that "one should be cautious when trying to assess Eliade's indebtedness to Plato". Dadosky quotes Robert Segal, a professor of religion, who draws a distinction between Platonism and Eliade's "primitive ontology": for Eliade, the ideal models are patterns that a person or object may or may not imitate; for Plato, there is a Form for everything, and everything imitates a Form by the very fact that it exists. Existentialism and secularism Behind the diverse cultural forms of different religions, Eliade proposes a universal: traditional man, he claims, "always believes that there is an absolute reality, the sacred, which transcends this world but manifests itself in this world, thereby sanctifying it and making it real". Furthermore, traditional man's behavior gains purpose and meaning through the Sacred: "By imitating divine behavior, man puts and keeps himself close to the gods—that is, in the real and the significant." According to Eliade, "modern nonreligious man assumes a new existential situation". For traditional man, historical events gain significance by imitating sacred, transcendent events. In contrast, nonreligious man lacks sacred models for how history or human behavior should be, so he must decide on his own how history should proceed—he "regards himself solely as the subject and agent of history, and refuses all appeal to transcendence". From the standpoint of religious thought, the world has an objective purpose established by mythical events, to which man should conform himself: "Myth teaches [religious man] the primordial 'stories' that have constituted him existentially." From the standpoint of secular thought, any purpose must be invented and imposed on the world by man. Because of this new "existential situation", Eliade argues, the Sacred becomes the primary obstacle to nonreligious man's "freedom". In viewing himself as the proper maker of history, nonreligious man resists all notions of an externally (for instance, divinely) imposed order or model he must obey: modern man "makes himself, and he only makes himself completely in proportion as he desacralizes himself and the world. [...] He will not truly be free until he has killed the last god". Religious survivals in the secular world Eliade says that secular man cannot escape his bondage to religious thought. By its very nature, secularism depends on religion for its sense of identity: by resisting sacred models, by insisting that man make history on his own, secular man identifies himself only through opposition to religious thought: "He [secular man] recognizes himself in proportion as he 'frees' and 'purifies' himself from the 'superstitions' of his ancestors." Furthermore, modern man "still retains a large stock of camouflaged myths and degenerated rituals". For example, modern social events still have similarities to traditional initiation rituals, and modern novels feature mythical motifs and themes. Finally, secular man still participates in something like the eternal return: by reading modern literature, "modern man succeeds in obtaining an 'escape from time' comparable to the 'emergence from time' effected by myths". Eliade sees traces of religious thought even in secular academia. He thinks modern scientists are motivated by the religious desire to return to the sacred time of origins: One could say that the anxious search for the origins of Life and Mind; the fascination in the 'mysteries of Nature'; the urge to penetrate and decipher the inner structure of Matter—all these longings and drives denote a sort of nostalgia for the primordial, for the original universal matrix. Matter, Substance, represents the absolute origin, the beginning of all things. Eliade believes the rise of materialism in the 19th century forced the religious nostalgia for "origins" to express itself in science. He mentions his own field of History of Religions as one of the fields that was obsessed with origins during the 19th century: The new discipline of History of Religions developed rapidly in this cultural context. And, of course, it followed a like pattern: the positivistic approach to the facts and the search for origins, for the very beginning of religion. All Western historiography was during that time obsessed with the quest of origins. [...] This search for the origins of human institutions and cultural creations prolongs and completes the naturalist's quest for the origin of species, the biologist's dream of grasping the origin of life, the geologist's and the astronomer's endeavor to understand the origin of the Earth and the Universe. From a psychological point of view, one can decipher here the same nostalgia for the 'primordial' and the 'original'. In some of his writings, Eliade describes modern political ideologies as secularized mythology. According to Eliade, Marxism "takes up and carries on one of the great eschatological myths of the Middle Eastern and Mediterranean world, namely: the redemptive part to be played by the Just (the 'elect', the 'anointed', the 'innocent', the 'missioners', in our own days the proletariat), whose sufferings are invoked to change the ontological status of the world." Eliade sees the widespread myth of the Golden Age, "which, according to a number of traditions, lies at the beginning and the end of History", as the "precedent" for Karl Marx's vision of a classless society. Finally, he sees Marx's belief in the final triumph of the good (the proletariat) over the evil (the bourgeoisie) as "a truly messianic Judaeo-Christian ideology". Despite Marx's hostility toward religion, Eliade implies, his ideology works within a conceptual framework inherited from religious mythology. Likewise, Eliade notes that Nazism involved a pseudo-pagan mysticism based on ancient Germanic religion. He suggests that the differences between the Nazis' pseudo-Germanic mythology and Marx's pseudo-Judaeo-Christian mythology explain their differing success: In comparison with the vigorous optimism of the communist myth, the mythology propagated by the national socialists seems particularly inept; and this is not only because of the limitations of the racial myth (how could one imagine that the rest of Europe would voluntarily accept submission to the master-race?), but above all because of the fundamental pessimism of the Germanic mythology. [...] For the eschaton prophesied and expected by the ancient Germans was the ragnarok—that is, a catastrophic end of the world. Modern man and the "terror of history" According to Eliade, modern man displays "traces" of "mythological behavior" because he intensely needs sacred time and the eternal return. Despite modern man's claims to be nonreligious, he ultimately cannot find value in the linear progression of historical events; even modern man feels the "terror of history": "Here too [...] there is always the struggle against Time, the hope to be freed from the weight of 'dead Time,' of the Time that crushes and kills." This "terror of history" becomes especially acute when violent and threatening historical events confront modern man—the mere fact that a terrible event has happened, that it is part of history, is of little comfort to those who suffer from it. Eliade asks rhetorically how modern man can "tolerate the catastrophes and horrors of history—from collective deportations and massacres to atomic bombings—if beyond them he can glimpse no sign, no transhistorical meaning". He indicates that, if repetitions of mythical events provided sacred value and meaning for history in the eyes of ancient man, modern man has denied the Sacred and must therefore invent value and purpose on his own. Without the Sacred to confer an absolute, objective value upon historical events, modern man is left with "a relativistic or nihilistic view of history" and a resulting "spiritual aridity". In chapter 4 ("The Terror of History") of The Myth of the Eternal Return and chapter 9 ("Religious Symbolism and the Modern Man's Anxiety") of Myths, Dreams, and Mysteries, Eliade argues at length that the rejection of religious thought is a primary cause of modern man's anxieties. Inter-cultural dialogue and a "new humanism" Eliade argues that modern man may escape the "Terror of history" by learning from traditional cultures. For example, Eliade thinks Hinduism has advice for modern Westerners. According to many branches of Hinduism, the world of historical time is illusory, and the only absolute reality is the immortal soul or atman within man. According to Eliade, Hindus thus escape the terror of history by refusing to see historical time as the true reality. Eliade notes that a Western or Continental philosopher might feel suspicious toward this Hindu view of history: One can easily guess what a European historical and existentialist philosopher might reply [...] You ask me, he would say, to 'die to History'; but man is not, and he cannot be anything else but History, for his very essence is temporality. You are asking me, then, to give up my authentic existence and to take refuge in an abstraction, in pure Being, in the atman: I am to sacrifice my dignity as a creator of History in order to live an a-historic, inauthentic existence, empty of all human content. Well, I prefer to put up with my anxiety: at least, it cannot deprive me of a certain heroic grandeur, that of becoming conscious of, and accepting, the human condition. However, Eliade argues that the Hindu approach to history does not necessarily lead to a rejection of history. On the contrary, in Hinduism historical human existence is not the "absurdity" that many Continental philosophers see it as. According to Hinduism, history is a divine creation, and one may live contentedly within it as long as one maintains a certain degree of detachment from it: "One is devoured by Time, by History, not because one lives in them, but because one thinks them real and, in consequence, one forgets or undervalues eternity." Furthermore, Eliade argues that Westerners can learn from non-Western cultures to see something besides absurdity in suffering and death. Traditional cultures see suffering and death as a rite of passage. In fact, their initiation rituals often involve a symbolic death and resurrection, or symbolic ordeals followed by relief. Thus, Eliade argues, modern man can learn to see his historical ordeals, even death, as necessary initiations into the next stage of one's existence. Eliade even suggests that traditional thought offers relief from the vague anxiety caused by "our obscure presentiment of the end of the world, or more exactly of the end of our world, our own civilization". Many traditional cultures have myths about the end of their world or civilization; however, these myths do not succeed "in paralysing either Life or Culture". These traditional cultures emphasize cyclic time and, therefore, the inevitable rise of a new world or civilization on the ruins of the old. Thus, they feel comforted even in contemplating the end times. Eliade argues that a Western spiritual rebirth can happen within the framework of Western spiritual traditions. However, he says, to start this rebirth, Westerners may need to be stimulated by ideas from non-Western cultures. In his Myths, Dreams, and Mysteries, Eliade claims that a "genuine encounter" between cultures "might well constitute the point of departure for a new humanism, upon a world scale". Christianity and the "salvation" of History Mircea Eliade sees the Abrahamic religions as a turning point between the ancient, cyclic view of time and the modern, linear view of time, noting that, in their case, sacred events are not limited to a far-off primordial age, but continue throughout history: "time is no longer [only] the circular Time of the Eternal Return; it has become linear and irreversible Time". He thus sees in Christianity the ultimate example of a religion embracing linear, historical time. When God is born as a man, into the stream of history, "all history becomes a theophany". According to Eliade, "Christianity strives to save history". In Christianity, the Sacred enters a human being (Christ) to save humans, but it also enters history to "save" history and turn otherwise ordinary, historical events into something "capable of transmitting a trans-historical message". From Eliade's perspective, Christianity's "trans-historical message" may be the most important help that modern man could have in confronting the terror of history. In his book Mito ("Myth"), Italian researcher Furio Jesi argues that Eliade denies man the position of a true protagonist in history: for Eliade, true human experience lies not in intellectually "making history", but in man's experiences of joy and grief. Thus, from Eliade's perspective, the Christ story becomes the perfect myth for modern man. In Christianity, God willingly entered historical time by being born as Christ, and accepted the suffering that followed. By identifying with Christ, modern man can learn to confront painful historical events. Ultimately, according to Jesi, Eliade sees Christianity as the only religion that can save man from the "Terror of history". In Eliade's view, traditional man sees time as an endless repetition of mythical archetypes. In contrast, modern man has abandoned mythical archetypes and entered linear, historical time—in this context, unlike many other religions, Christianity attributes value to historical time. Thus, Eliade concludes, "Christianity incontestably proves to be the religion of 'fallen man'", of modern man who has lost "the paradise of archetypes and repetition". "Modern gnosticism", Romanticism and Eliade's nostalgia In analyzing the similarities between the "mythologists" Eliade, Joseph Campbell and Carl Jung, Robert Ellwood concluded that the three modern mythologists, all of whom believed that myths reveal "timeless truth", fulfilled the role "gnostics" had in antiquity. The diverse religious movements covered by the term "gnosticism" share the basic doctrines that the surrounding world is fundamentally evil or inhospitable, that we are trapped in the world through no fault of our own, and that we can be saved from the world only through secret knowledge (gnosis). Ellwood claimed that the three mythologists were "modern gnostics through and through", remarking, Whether in Augustan Rome or modern Europe, democracy all too easily gave way to totalitarianism, technology was as readily used for battle as for comfort, and immense wealth lay alongside abysmal poverty. [...] Gnostics past and present sought answers not in the course of outward human events, but in knowledge of the world's beginning, of what lies above and beyond the world, and of the secret places of the human soul. To all this the mythologists spoke, and they acquired large and loyal followings. According to Ellwood, the mythologists believed in gnosticism's basic doctrines (even if in a secularized form). Ellwood also believes that Romanticism, which stimulated the modern study of mythology, strongly influenced the mythologists. Because Romantics stress that emotion and imagination have the same dignity as reason, Ellwood argues, they tend to think political truth "is known less by rational considerations than by its capacity to fire the passions" and, therefore, that political truth is "very apt to be found [...] in the distant past". As modern gnostics, Ellwood argues, the three mythologists felt alienated from the surrounding modern world. As scholars, they knew of primordial societies that had operated differently from modern ones. And as people influenced by Romanticism, they saw myths as a saving gnosis that offered "avenues of eternal return to simpler primordial ages when the values that rule the world were forged". In addition, Ellwood identifies Eliade's personal sense of nostalgia as a source for his interest in, or even his theories about, traditional societies. He cites Eliade himself claiming to desire an "eternal return" like that by which traditional man returns to the mythical paradise: "My essential preoccupation is precisely the means of escaping History, of saving myself through symbol, myth, rite, archetypes". In Ellwood's view, Eliade's nostalgia was only enhanced by his exile from Romania: "In later years Eliade felt about his own Romanian past as did primal folk about mythic time. He was drawn back to it, yet he knew he could not live there, and that all was not well with it." He suggests that this nostalgia, along with Eliade's sense that "exile is among the profoundest metaphors for all human life", influenced Eliade's theories. Ellwood sees evidence of this in Eliade's concept of the "Terror of history" from which modern man is no longer shielded. In this concept, Ellwood sees an "element of nostalgia" for earlier times "when the sacred was strong and the terror of history had barely raised its head". Criticism of Eliade's scholarship Overgeneralization Eliade cites a wide variety of myths and rituals to support his theories. However, he has been accused of making over-generalizations: many scholars think he lacks sufficient evidence to put forth his ideas as universal, or even general, principles of religious thought. According to one scholar, "Eliade may have been the most popular and influential contemporary historian of religion", but "many, if not most, specialists in anthropology, sociology, and even history of religions have either ignored or quickly dismissed" Eliade's works. The classicist G. S. Kirk criticizes Eliade's insistence that Australian Aborigines and ancient Mesopotamians had concepts of "being", "non-being", "real", and "becoming", although they lacked words for them. Kirk also believes that Eliade overextends his theories: for example, Eliade claims that the modern myth of the "noble savage" results from the religious tendency to idealize the primordial, mythical age. According to Kirk, "such extravagances, together with a marked repetitiousness, have made Eliade unpopular with many anthropologists and sociologists". In Kirk's view, Eliade derived his theory of eternal return from the functions of Australian Aboriginal mythology and then proceeded to apply the theory to other mythologies to which it did not apply. For example, Kirk argues that the eternal return does not accurately describe the functions of Native American or Greek mythology. Kirk concludes, "Eliade's idea is a valuable perception about certain myths, not a guide to the proper understanding of all of them". Even Wendy Doniger, Eliade's successor at the University of Chicago, claims (in an introduction to Eliade's own Shamanism) that the eternal return does not apply to all myths and rituals, although it may apply to many of them. However, although Doniger agrees that Eliade made over-generalizations, she notes that his willingness to "argue boldly for universals" allowed him to see patterns "that spanned the entire globe and the whole of human history". Whether they were true or not, she argues, Eliade's theories are still useful "as starting points for the comparative study of religion". She also argues that Eliade's theories have been able to accommodate "new data to which Eliade did not have access". Lack of empirical support Several researchers have criticized Eliade's work as having no empirical support. Thus, he is said to have "failed to provide an adequate methodology for the history of religions and to establish this discipline as an empirical science", though the same critics admit that "the history of religions should not aim at being an empirical science anyway". Specifically, his claim that the sacred is a structure of human consciousness is distrusted as not being empirically provable: "no one has yet turned up the basic category sacred". Also, there has been mention of his tendency to ignore the social aspects of religion. Anthropologist Alice Kehoe is highly critical of Eliade's work on Shamanism, namely because he was not an anthropologist but a historian. She contends that Eliade never did any field work or contacted any indigenous groups that practiced Shamanism, and that his work was synthesized from various sources without being supported by direct field research. In contrast, Professor Kees W. Bolle of the University of California, Los Angeles argues that "Professor Eliade's approach, in all his works, is empirical": Bolle sets Eliade apart for what he sees as Eliade's particularly close "attention to the various particular motifs" of different myths. French researcher Daniel Dubuisson places doubt on Eliade's scholarship and its scientific character, citing the Romanian academic's alleged refusal to accept the treatment of religions in their historical and cultural context, and proposing that Eliade's notion of hierophany refers to the actual existence of a supernatural level. Ronald Inden, a historian of India and University of Chicago professor, criticized Mircea Eliade, alongside other intellectual figures (Carl Jung and Joseph Campbell among them), for encouraging a "romantic view" of Hinduism. He argued that their approach to the subject relied mainly on an Orientalist approach, and made Hinduism seem like "a private realm of the imagination and the religious which modern, Western man lacks but needs." Far right and nationalist influences Although his scholarly work was never subordinated to his early political beliefs, the school of thought he was associated with in interwar Romania, namely Trăirism, as well as the works of Julius Evola he continued to draw inspiration from, have thematic links to fascism. Writer and academic Marcel Tolcea has argued that, through Evola's particular interpretation of Guénon's works, Eliade kept a traceable connection with far right ideologies in his academic contributions. Daniel Dubuisson singled out Eliade's concept of homo religiosus as a reflection of fascist elitism, and argued that the Romanian scholar's views of Judaism and the Old Testament, which depicted Hebrews as the enemies of an ancient cosmic religion, were ultimately the preservation of an antisemitic discourse. A piece authored in 1930 saw Eliade defining Julius Evola as a great thinker and offering praise to the controversial intellectuals Oswald Spengler, Arthur de Gobineau, Houston Stewart Chamberlain and the Nazi ideologue Alfred Rosenberg. Evola, who continued to defend the core principles of mystical fascism, once protested to Eliade about the latter's failure to cite him and Guénon. Eliade replied that his works were written for a contemporary public, and not to initiates of esoteric circles. After the 1960s, he, together with Evola, Louis Rougier, and other intellectuals, offered support to Alain de Benoist's controversial Groupement de recherche et d'études pour la civilisation européenne, part of the Nouvelle Droite intellectual trend. Notably, Eliade was also preoccupied with the cult of Thracian deity Zalmoxis and its supposed monotheism.Eliade, "Zalmoxis, The Vanishing God", in Slavic Review, Vol. 33, No. 4 (December 1974), p.807–809 This, like his conclusion that Romanization had been superficial inside Roman Dacia, was a view celebrated by contemporary partisans of Protochronist nationalism. According to historian Sorin Antohi, Eliade may have actually encouraged Protochronists such as Edgar Papu to carry out research which resulted in the claim that medieval Romanians had anticipated the Renaissance. In his study of Eliade, Jung, and Campbell, Ellwood also discusses the connection between academic theories and controversial political involvements, noting that all three mythologists have been accused of reactionary political positions. Ellwood notes the obvious parallel between the conservatism of myth, which speaks of a primordial golden age, and the conservatism of far right politics. However, Ellwood argues that the explanation is more complex than that. Wherever their political sympathies may have sometimes been, he claims, the three mythologists were often "apolitical if not antipolitical, scorning any this-worldly salvation". Moreover, the connection between mythology and politics differs for each of the mythologists in question: in Eliade's case, Ellwood believes, a strong sense of nostalgia ("for childhood, for historical times past, for cosmic religion, for paradise"), influenced not only the scholar's academic interests, but also his political views. Because Eliade stayed out of politics during his later life, Ellwood tries to extract an implicit political philosophy from Eliade's scholarly works. Ellwood argues that the later Eliade's nostalgia for ancient traditions did not make him a political reactionary, even a quiet one. He concludes that the later Eliade was, in fact, a "radical modernist". According to Ellwood, Those who see Eliade's fascination with the primordial as merely reactionary in the ordinary political or religious sense of the word do not understand the mature Eliade in a sufficiently radical way. [...] Tradition was not for him exactly Burkean 'prescription' or sacred trust to be kept alive generation after generation, for Eliade was fully aware that tradition, like men and nations, lives only by changing and even occultation. The tack is not to try fruitlessly to keep it unchanging, but to discover where it is hiding. According to Eliade, religious elements survive in secular culture, but in new, "camouflaged" forms. Thus, Ellwood believes that the later Eliade probably thought modern man should preserve elements of the past, but should not try to restore their original form through reactionary politics. He suspects that Eliade would have favored "a minimal rather than a maximalist state" that would allow personal spiritual transformation without enforcing it. Many scholars have accused Eliade of "essentialism", a type of over-generalization in which one incorrectly attributes a common "essence" to a whole group—in this case, all "religious" or "traditional" societies. Furthermore, some see a connection between Eliade's essentialism with regard to religion and fascist essentialism with regard to races and nations. To Ellwood, this connection "seems rather tortured, in the end amounting to little more than an ad hominem argument which attempts to tar Eliade's entire [scholarly] work with the ill-repute all decent people feel for storm troopers and the Iron Guard". However, Ellwood admits that common tendencies in "mythological thinking" may have caused Eliade, as well as Jung and Campbell, to view certain groups in an "essentialist" way, and that this may explain their purported antisemitism: "A tendency to think in generic terms of peoples, races, religions, or parties, which as we shall see is undoubtedly the profoundest flaw in mythological thinking, including that of such modern mythologists as our three, can connect with nascent anti-Semitism, or the connection can be the other way." Literary works Generic traits Many of Mircea Eliade's literary works, in particular his earliest ones, are noted for their eroticism and their focus on subjective experience. Modernist in style, they have drawn comparisons to the contemporary writings of Mihail Sebastian, I. Valerian, and Ion Biberi. Alongside Honoré de Balzac and Giovanni Papini, his literary passions included Aldous Huxley and Miguel de Unamuno, as well as André Gide. Eliade also read with interest the prose of Romain Rolland, Henrik Ibsen, and the Enlightenment thinkers Voltaire and Denis Diderot. As a youth, he read the works of Romanian authors such as Liviu Rebreanu and Panait Istrati; initially, he was also interested in Ionel Teodoreanu's prose works, but later rejected them and criticized their author. Investigating the works' main characteristics, George Călinescu stressed that Eliade owed much of his style to the direct influence of French author André Gide, concluding that, alongside Camil Petrescu and a few others, Eliade was among Gide's leading disciples in Romanian literature. He commented that, like Gide, Eliade believed that the artist "does not take a stand, but experiences good and evil while setting himself free from both, maintaining an intact curiosity." A specific aspect of this focus on experience is sexual experimentation—Călinescu notes that Eliade's fiction works tend to depict a male figure "possessing all practicable women in [a given] family". He also considered that, as a rule, Eliade depicts woman as "a basic means for a sexual experience and repudiated with harsh egotism." For Călinescu, such a perspective on life culminated in "banality", leaving authors gripped by the "cult of the self" and "a contempt for literature". Polemically, Călinescu proposed that Mircea Eliade's supposed focus on "aggressive youth" served to instill his interwar Romanian writers with the idea that they had a common destiny as a generation apart. He also commented that, when set in Romania, Mircea Eliade's stories lacked the "perception of immediate reality", and, analyzing the non-traditional names the writer tended to ascribe to his Romanian characters, that they did not depict "specificity". Additionally, in Călinescu's view, Eliade's stories were often "sensationalist compositions of the illustrated magazine kind." Mircea Eliade's assessment of his own pre-1940 literary contributions oscillated between expressions of pride and the bitter verdict that they were written for "an audience of little ladies and high school students". A secondary but unifying feature present in most of Eliade's stories is their setting, a magical and part-fictional Bucharest. In part, they also serve to illustrate or allude to Eliade's own research in the field of religion, as well as to the concepts he introduced. Thus, commentators such as Matei Călinescu and Carmen Mușat have also argued that a main characteristic of Eliade's fantasy prose is a substitution between the supernatural and the mundane: in this interpretation, Eliade turns the daily world into an incomprehensible place, while the intrusive supernatural aspect promises to offer the sense of life. The notion was in turn linked to Eliade's own thoughts on transcendence, and in particular his idea that, once "camouflaged" in life or history, miracles become "unrecognizable". Oriental themed novels One of Eliade's earliest fiction writings, the controversial first-person narrative Isabel şi apele diavolului, focused on the figure of a young and brilliant academic, whose self-declared fear is that of "being common". The hero's experience is recorded in "notebooks", which are compiled to form the actual narrative, and which serve to record his unusual, mostly sexual, experiences in British India—the narrator describes himself as dominated by "a devilish indifference" towards "all things having to do with art or metaphysics", focusing instead on eroticism. The guest of a pastor, the scholar ponders sexual adventures with his host's wife, servant girl, and finally with his daughter Isabel. Persuading the pastor's adolescent son to run away from home, becoming the sexual initiator of a twelve-year-old girl and the lover of a much older woman, the character also attempts to seduce Isabel. Although she falls in love, the young woman does not give in to his pressures, but eventually allows herself to be abused and impregnated by another character, letting the object of her affection know that she had thought of him all along. One of Eliade's best-known works, the novel Maitreyi, dwells on Eliade's own experience, comprising camouflaged details of his relationships with Surendranath Dasgupta and Dasgupta's daughter Maitreyi Devi. The main character, Allan, is an Englishman who visits the Indian engineer Narendra Sen and courts his daughter, herself known as Maitreyi. The narrative is again built on "notebooks" to which Allan adds his comments. This technique Călinescu describes as "boring", and its result "cynical". Allan himself stands alongside Eliade's male characters, whose focus is on action, sensation and experience—his chaste contacts with Maitreyi are encouraged by Sen, who hopes for a marriage which is nonetheless abhorred by his would-be European son-in-law. Instead, Allan is fascinated to discover Maitreyi's Oriental version of Platonic love, marked by spiritual attachment more than by physical contact. However, their affair soon after turns physical, and she decides to attach herself to Allan as one would to a husband, in what is an informal and intimate wedding ceremony (which sees her vowing her love and invoking an earth goddess as the seal of union). Upon discovering this, Narendra Sen becomes enraged, rejecting their guest and keeping Maitreyi in confinement. As a result, his daughter decides to have intercourse with a lowly stranger, becoming pregnant in the hope that her parents would consequently allow her to marry her lover. However, the story also casts doubt on her earlier actions, reflecting rumors that Maitreyi was not a virgin at the time she and Allan first met, which also seems to expose her father as a hypocrite. George Călinescu objected to the narrative, arguing that both the physical affair and the father's rage seemed artificial, while commenting that Eliade placing doubt on his Indian characters' honesty had turned the plot into a piece of "ethnological humor". Noting that the work developed on a classical theme of miscegenation, which recalled the prose of François-René de Chateaubriand and Pierre Loti, the critic proposed that its main merit was in introducing the exotic novel to local literature. Mircea Eliade's other early works include Șantier ("Building Site"), a part-novel, part-diary account of his Indian sojourn. George Călinescu objected to its "monotony", and, noting that it featured a set of "intelligent observations", criticized the "banality of its ideological conversations." Șantier was also noted for its portrayal of drug addiction and intoxication with opium, both of which could have referred to Eliade's actual travel experience. Portraits of a generation In his earliest novel, titled Novel of the Nearsighted Adolescent and written in the first person, Eliade depicts his experience through high school. It is proof of the influence exercised on him by the literature of Giovanni Papini, and in particular by Papini's story Un uomo finito. Each of its chapters reads like an independent novella, and, in all, the work experiments with the limits traced between novel and diary. Literary critic Eugen Simion called it "the most valuable" among Eliade's earliest literary attempts, but noted that, being "ambitious", the book had failed to achieve "an aesthetically satisfactory format". According to Simion, the innovative intent of the Novel... was provided by its technique, by its goal of providing authenticity in depicting experiences, and by its insight into adolescent psychology. The novel notably shows its narrator practicing self-flagellation. Eliade's 1934 novel Întoarcerea din rai ("Return from Paradise") centers on Pavel Anicet, a young man who seeks knowledge through what Călinescu defined as "sexual excess". His search leaves him with a reduced sensitivity: right after being confronted with his father's death, Anicet breaks out in tears only after sitting through an entire dinner. The other characters, standing for Eliade's generation, all seek knowledge through violence or retreat from the world—nonetheless, unlike Anicet, they ultimately fail at imposing rigors upon themselves. Pavel himself eventually abandons his belief in sex as a means for enlightenment, and commits suicide in hopes of reaching the level of primordial unity. The solution, George Călinescu noted, mirrored the strange murder in Gide's Lafcadio's Adventures. Eliade himself indicated that the book dealt with the "loss of the beatitude, illusions, and optimism that had dominated the first twenty years of 'Greater Romania'." Robert Ellwood connected the work to Eliade's recurring sense of loss in respect to the "atmosphere of euphoria and faith" of his adolescence. Călinescu criticizes Întoarcerea din rai, describing its dialog sequences as "awkward", its narrative as "void", and its artistic interest as "non-existent", proposing that the reader could however find it relevant as the "document of a mentality". The lengthy novel Huliganii ("The Hooligans") is intended as the fresco of a family, and, through it, that of an entire generation. The book's main protagonist, Petru Anicet, is a composer who places value in experiments; other characters include Dragu, who considers "a hooligan's experience" as "the only fertile debut into life", and the totalitarian Alexandru Pleşa, who is on the search for "the heroic life" by enlisting youth in "perfect regiments, equally intoxicated by a collective myth."Eliade, in Călinescu, p.958–959 Călinescu thought that the young male characters all owed inspiration to Fyodor Dostoevsky's Rodion Romanovich Raskolnikov (see Crime and Punishment). Anicet, who partly shares Pleșa's vision for a collective experiment, is also prone to sexual adventures, and seduces the women of the Lecca family (who have hired him as a piano teacher). Romanian-born novelist Norman Manea called Anicet's experiment: "the paraded defiance of bourgeois conventions, in which venereal disease and lubricity dwell together." In one episode of the book, Anicet convinces Anișoara Lecca to gratuitously steal from her parents—an outrage which leads her mother to moral decay and, eventually, to suicide. George Călinescu criticized the book for inconsistencies and "excesses in Dostoyevskianism", but noted that the Lecca family portrayal was "suggestive", and that the dramatic scenes were written with "a remarkable poetic calm." The novel Marriage in Heaven depicts the correspondence between two male friends, an artist and a common man, who complain to each other about their failures in love: the former complains about a lover who wanted his children when he did not, while the other recalls being abandoned by a woman who, despite his intentions, did not want to become pregnant by him. Eliade lets the reader understand that they are in fact talking about the same woman. Fantastic and fantasy literature Mircea Eliade's earliest works, most of which were published at later stages, belong to the fantasy genre. One of the first such literary exercises to be printed, the 1921 Cum am găsit piatra filosofală, showed its adolescent author's interest in themes that he was to explore throughout his career, in particular esotericism and alchemy. Written in the first person, it depicts an experiment which, for a moment, seems to be the discovery of the philosophers' stone. These early writings also include two sketches for novels: Minunata călătorie a celor cinci cărăbuși in țara furnicilor roșii ("The Wonderful Journey of the Five Beetles into the Land of the Red Ants") and Memoriile unui soldat de plumb ("The Memoirs of a Lead Soldier"). In the former, a company of beetle spies is sent among the red ants—their travel offers a setting for satirical commentary. Eliade himself explained that Memoriile unui soldat de plumb was an ambitious project, designed as a fresco to include the birth of the Universe, abiogenesis, human evolution, and the entire world history. Eliade's fantasy novel Domnișoara Christina, was, on its own, the topic of a scandal. The novel deals with the fate of an eccentric family, the Moscus, who are haunted by the ghost of a murdered young woman, known as Christina. The apparition shares characteristics with vampires and with strigoi: she is believed to be drinking the blood of cattle and that of a young family member. The young man Egor becomes the object of Christina's desire, and is shown to have intercourse with her. Noting that the plot and setting reminded one of horror fiction works by the German author Hanns Heinz Ewers, and defending Domnişoara Christina in front of harsher criticism, Călinescu nonetheless argued that the "international environment" in which it took place was "upsetting". He also depicted the plot as focused on "major impurity", summarizing the story's references to necrophilia, menstrual fetish and ephebophilia. Eliade's short story Șarpele ("The Snake") was described by George Călinescu as "hermetic". While on a trip to the forest, several persons witness a feat of magic performed by the male character Andronic, who summons a snake from the bottom of a river and places it on an island. At the end of the story, Andronic and the female character Dorina are found on the island, naked and locked in a sensual embrace. Călinescu saw the piece as an allusion to Gnosticism, to the Kabbalah, and to Babylonian mythology, while linking the snake to the Greek mythological figure and major serpent symbol Ophion. He was however dissatisfied with this introduction of iconic images, describing it as "languishing". The short story Un om mare ("A Big Man"), which Eliade authored during his stay in Portugal, shows a common person, the engineer Cucoanes, who grows steadily and uncontrollably, reaching immense proportions and ultimately disappearing into the wilderness of the Bucegi Mountains. Eliade himself referenced the story and Aldous Huxley's experiments in the same section of his private notes, a matter which allowed Matei Călinescu to propose that Un om mare was a direct product of its author's experience with drugs. The same commentator, who deemed Un om mare "perhaps Eliade's most memorable short story", connected it with the uriași characters present in Romanian folklore. Other writings Eliade reinterpreted the Greek mythological figure Iphigeneia in his eponymous 1941 play. Here, the maiden falls in love with Achilles, and accepts to be sacrificed on the pyre as a means to ensure both her lover's happiness (as predicted by an oracle) and her father Agamemnon's victory in the Trojan War. Discussing the association Iphigenia's character makes between love and death, Romanian theater critic Radu Albala noted that it was a possible echo of Meşterul Manole legend, in which a builder of the Curtea de Argeș Monastery has to sacrifice his wife in exchange for permission to complete work. In contrast with early renditions of the myth by authors such as Euripides and Jean Racine, Eliade's version ends with the sacrifice being carried out in full. In addition to his fiction, the exiled Eliade authored several volumes of memoirs and diaries and travel writings. They were published sporadically, and covered various stages of his life. One of the earliest such pieces was India, grouping accounts of the travels he made through the Indian subcontinent. Writing for the Spanish journal La Vanguardia, commentator Sergio Vila-Sanjuán described the first volume of Eliade's Autobiography (covering the years 1907 to 1937) as "a great book", while noting that the other main volume was "more conventional and insincere." In Vila-Sanjuán's view, the texts reveal Mircea Eliade himself as "a Dostoyevskyian character", as well as "an accomplished person, a Goethian figure". A work that drew particular interest was his Jurnal portughez ("Portuguese Diary"), completed during his stay in Lisbon and published only after its author's death. A portion of it dealing with his stay in Romania is believed to have been lost. The travels to Spain, partly recorded in Jurnal portughez, also led to a separate volume, Jurnal cordobez ("Cordoban Diary"), which Eliade compiled from various independent notebooks. Jurnal portughez shows Eliade coping with clinical depression and political crisis, and has been described by Andrei Oișteanu as "an overwhelming [read], through the immense suffering it exhales." Literary historian Paul Cernat argued that part of the volume is "a masterpiece of its time", while concluding that some 700 pages were passable for the "among others" section of Eliade's bibliography. Noting that the book featured parts where Eliade spoke of himself in eulogistic terms, notably comparing himself favorably to Goethe and Romania's national poet Mihai Eminescu, Cernat accused the writer of "egolatry", and deduced that Eliade was "ready to step over dead bodies for the sake of his spiritual 'mission' ". The same passages led philosopher and journalist Cătălin Avramescu to argue that Eliade's behavior was evidence of "megalomania". Eliade also wrote various essays of literary criticism. In his youth, alongside his study on Julius Evola, he published essays which introduced the Romanian public to representatives of modern Spanish literature and philosophy, among them Adolfo Bonilla San Martín, Miguel de Unamuno, José Ortega y Gasset, Eugeni d'Ors, Vicente Blasco Ibáñez and Marcelino Menéndez y Pelayo. He also wrote an essay on the works of James Joyce, connecting it with his own theories on the eternal return ("[Joyce's literature is] saturated with nostalgia for the myth of the eternal repetition"), and deeming Joyce himself an anti-historicist "archaic" figure among the modernists. In the 1930s, Eliade edited the collected works of Romanian historian Bogdan Petriceicu Hasdeu. M. L. Ricketts discovered and translated into English a previously unpublished play written by Mircea Eliade in Paris 1946 Aventura Spirituală (A Spiritual Adventure). It was published by for the first time in Theory in Action -the journal of the Transformative Studies Institute, vol. 5 (2012): 2–58. Adaptations The Bengali Night (1988) Domnişoara Christina ("Miss Christina") (1992) Șarpele ("The Snake") (1996) Eu sunt Adam! (1996) Youth Without Youth (2007) Domnişoara Christina ("Missis Christina") (2013) Controversy: antisemitism and links with the Iron Guard Early statements The early years in Eliade's public career show him to have been highly tolerant of Jews in general, and of the Jewish minority in Romania in particular. His early condemnation of Nazi antisemitic policies was accompanied by his caution and moderation in regard to Nae Ionescu's various anti-Jewish attacks.Ornea, p.408–409, 412 Late in the 1930s, Mihail Sebastian was marginalized by Romania's antisemitic policies, and came to reflect on his Romanian friend's association with the far right. The subsequent ideological break between him and Eliade has been compared by writer Gabriela Adameşteanu with that between Jean-Paul Sartre and Albert Camus. In his Journal, published long after his 1945 death, Sebastian claimed that Eliade's actions during the 1930s show him to be an antisemite. According to Sebastian, Eliade had been friendly to him until the start of his political commitments, after which he severed all ties.Sebastian, passim Before their friendship came apart, however, Sebastian claimed that he took notes on their conversations (which he later published) during which Eliade was supposed to have expressed antisemitic views. According to Sebastian, Eliade said in 1939: The Poles' resistance in Warsaw is a Jewish resistance. Only yids are capable of the blackmail of putting women and children in the front line, to take advantage of the Germans' sense of scruple. The Germans have no interest in the destruction of Romania. Only a pro-German government can save us... What is happening on the frontier with Bukovina is a scandal, because new waves of Jews are flooding into the country. Rather than a Romania again invaded by kikes, it would be better to have a German protectorate. The friendship between Eliade and Sebastian drastically declined during the war: the latter writer, fearing for his security during the pro-Nazi Ion Antonescu regime (see Romania during World War II), hoped that Eliade, by then a diplomat, could intervene in his favor; however, upon his brief return to Romania, Eliade did not see or approach Sebastian. Later, Mircea Eliade expressed his regret at not having had the chance to redeem his friendship with Sebastian before the latter was killed in a car accident. Paul Cernat notes that Eliade's statement includes an admission that he "counted on [Sebastian's] support, in order to get back into Romanian life and culture", and proposes that Eliade may have expected his friend to vouch for him in front of hostile authorities. Some of Sebastian's late recordings in his diary show that their author was reflecting with nostalgia on his relationship with Eliade, and that he deplored the outcome. Eliade provided two distinct explanations for not having met with Sebastian: one was related to his claim of being followed around by the Gestapo, and the other, expressed in his diaries, was that the shame of representing a regime that humiliated Jews had made him avoid facing his former friend. Another take on the matter was advanced in 1972 by the Israeli magazine Toladot, who claimed that, as an official representative, Eliade was aware of Antonescu's agreement to implement the Final Solution in Romania and of how this could affect Sebastian (see Holocaust in Romania). In addition, rumors were sparked that Sebastian and Nina Mareş had a physical relationship, one which could have contributed to the clash between the two literary figures. Beyond his involvement with a movement known for its antisemitism, Eliade did not usually comment on Jewish issues. However, an article titled Piloţii orbi ("The Blind Pilots"), contributed to the journal Vremea in 1936, showed that he supported at least some Iron Guard accusations against the Jewish community: Since the war [that is, World War I], Jews have occupied the villages of Maramureş and Bukovina, and gained the absolute majority in the towns and cities in Bessarabia. [...] It would be absurd to expect Jews to resign themselves in order to become a minority with certain rights and very many duties—after they have tasted the honey of power and conquered as many command positions as they have. Jews are currently fighting with all forces to maintain their positions, expecting a future offensive—and, as far as I am concerned, I understand their fight and admire their vitality, tenacity, genius. One year later, a text, accompanied by his picture, was featured as answer to an inquiry by the Iron Guard's Buna Vestire about the reasons he had for supporting the movement. A short section of it summarizes an anti-Jewish attitude: Can the Romanian nation end its life in the saddest decay witnessed by history, undermined by misery and syphilis, conquered by Jews and torn to pieces by foreigners, demoralized, betrayed, sold for a few million lei?Eliade, 1937, in Ornea, p.413; in the Final Report, p.49 According to the literary critic Z. Ornea, in the 1980s Eliade denied authorship of the text. He explained the use of his signature, his picture, and the picture's caption, as having been applied by the magazine's editor, Mihail Polihroniade, to a piece the latter had written after having failed to obtain Eliade's contribution; he also claimed that, given his respect for Polihroniade, he had not wished to publicize this matter previously. Polemics and exile Dumitru G. Danielopol, a fellow diplomat present in London during Eliade's stay in the city, later stated that the latter had identified himself as "a guiding light of [the Iron Guard] movement" and victim of Carol II's repression. In October 1940, as the National Legionary State came into existence, the British Foreign Office blacklisted Mircea Eliade, alongside five other Romanians, due to his Iron Guard connections and suspicions that he was prepared to spy in favor of Nazi Germany. According to various sources, while in Portugal, the diplomat was also preparing to disseminate propaganda in favor of the Iron Guard. In Jurnal portughez, Eliade defines himself as "a Legionary", and speaks of his own "Legionary climax" as a stage he had gone through during the early 1940s. The depolitisation of Eliade after the start of his diplomatic career was also mistrusted by his former close friend Eugène Ionesco, who indicated that, upon the close of World War II, Eliade's personal beliefs as communicated to his friends amounted to "all is over now that Communism has won". This forms part of Ionesco's severe and succinct review of the careers of Legionary-inspired intellectuals, many of them his friends and former friends, in a letter he sent to Tudor Vianu.Ornea, p.184–185 In 1946, Ionesco indicated to Petru Comarnescu that he did not want to see either Eliade or Cioran, and that he considered the two of them "Legionaries for ever"—adding "we are hyenas to one another". Eliade's former friend, the communist Belu Zilber, who was attending the Paris Conference in 1946, refused to see Eliade, arguing that, as an Iron Guard affiliate, the latter had "denounced left-wingers", and contrasting him with Cioran ("They are both Legionaries, but [Cioran] is honest"). Three years later, Eliade's political activities were brought into discussion as he was getting ready to publish a translation of his Techniques du Yoga with the left-leaning Italian company Giulio Einaudi Editore—the denunciation was probably orchestrated by Romanian officials. In August 1954, when Horia Sima, who led the Iron Guard during its exile, was rejected by a faction inside the movement, Mircea Eliade's name was included on a list of persons who supported the latter—although this may have happened without his consent. According to exiled dissident and novelist Dumitru Ţepeneag, around that date, Eliade expressed his sympathy for Iron Guard members in general, whom he viewed as "courageous". However, according to Robert Ellwood, the Eliade he met in the 1960s was entirely apolitical, remained aloof from "the passionate politics of that era in the United States", and "[r]eportedly [...] never read newspapers" (an assessment shared by Sorin Alexandrescu). Eliade's student Ioan Petru Culianu noted that journalists had come to refer to the Romanian scholar as "the great recluse". Despite Eliade's withdrawal from radical politics, Ellwood indicates, he still remained concerned with Romania's welfare. He saw himself and other exiled Romanian intellectuals as members of a circle who worked to "maintain the culture of a free Romania and, above all, to publish texts that had become unpublishable in Romania itself". Beginning in 1969, Eliade's past became the subject of public debate in Israel. At the time, historian Gershom Scholem asked Eliade to explain his attitudes, which the latter did using vague terms. As a result of this exchange, Scholem declared his dissatisfaction, and argued that Israel could not extend a welcome to the Romanian academic. During the final years of Eliade's life, his disciple Culianu exposed and publicly criticized his 1930s pro-Iron Guard activities; relations between the two soured as a result. Eliade's other Romanian disciple, Andrei Oişteanu, noted that, in the years following Eliade's death, conversations with various people who had known the scholar had made Culianu less certain of his earlier stances, and had led him to declare: "Mr. Eliade was never antisemitic, a member of the Iron Guard, or pro-Nazi. But, in any case, I am led to believe that he was closer to the Iron Guard than I would have liked to believe." At an early stage of his polemic with Culianu, Eliade complained in writing that "it is not possible to write an objective history" of the Iron Guard and its leader Corneliu Zelea Codreanu. Arguing that people "would only accept apologetics [...] or executions", he contended: "After Buchenwald and Auschwitz, even honest people cannot afford being objective". Posterity Alongside the arguments introduced by Daniel Dubuisson, criticism of Mircea Eliade's political involvement with antisemitism and fascism came from Adriana Berger, Leon Volovici, Alexandra Lagniel-Lavastine, Florin Țurcanu and others, who have attempted to trace Eliade's antisemitism throughout his work and through his associations with contemporary antisemites, such as the Italian fascist occultist Julius Evola. Volovici, for example, is critical of Eliade not only because of his support for the Iron Guard, but also for spreading antisemitism and anti-Masonry in 1930s Romania. In 1991, exiled novelist Norman Manea published an essay firmly condemning Eliade's attachment to the Iron Guard. Other scholars, like Bryan S. Rennie, have claimed that there is, to date, no evidence of Eliade's membership, active services rendered, or of any real involvement with any fascist or totalitarian movements or membership organizations, nor that there is any evidence of his continued support for nationalist ideals after their inherently violent nature was revealed. They further assert that there is no imprint of overt political beliefs in Eliade's scholarship, and also claim that Eliade's critics are following political agendas.Bryan S. Rennie, Reconstructing Eliade: Making Sense of Religion, State University of New York Press, Albany, 1996, p.149–177. Romanian scholar Mircea Handoca, editor of Eliade's writings, argues that the controversy surrounding Eliade was encouraged by a group of exiled writers, of whom Manea was a main representative, and believes that Eliade's association with the Guard was a conjectural one, determined by the young author's Christian values and conservative stance, as well as by his belief that a Legionary Romania could mirror Portugal's Estado Novo. Handoca opined that Eliade changed his stance after discovering that the Legionaries had turned violent, and argued that there was no evidence of Eliade's actual affiliation with the Iron Guard as a political movement. Additionally, Joaquín Garrigós, who translated Eliade's works into Spanish, claimed that none of Eliade's texts he ever encountered show him to be an antisemite. Mircea Eliade's nephew and commentator Sorin Alexandrescu himself proposed that Eliade's politics were essentially conservative and patriotic, in part motivated by a fear of the Soviet Union which he shared with many other young intellectuals. Based on Mircea Eliade's admiration for Gandhi, various other authors assess that Eliade remained committed to nonviolence. Robert Ellwood also places Eliade's involvement with the Iron Guard in relation to scholar's conservatism, and connects this aspect of Eliade's life with both his nostalgia and his study of primal societies. According to Ellwood, the part of Eliade that felt attracted to the "freedom of new beginnings suggested by primal myths" is the same part that felt attracted to the Guard, with its almost mythological notion of a new beginning through a "national resurrection". On a more basic level, Ellwood describes Eliade as an "instinctively spiritual" person who saw the Iron Guard as a spiritual movement. In Ellwood's view, Eliade was aware that the "golden age" of antiquity was no longer accessible to secular man, that it could be recalled but not re-established. Thus, a "more accessible" object for nostalgia was a "secondary silver age within the last few hundred years"—the Kingdom of Romania's 19th century cultural renaissance. To the young Eliade, the Iron Guard seemed like a path for returning to the silver age of Romania's glory, being a movement "dedicated to the cultural and national renewal of the Romanian people by appeal to their spiritual roots". Ellwood describes the young Eliade as someone "capable of being fired up by mythological archetypes and with no awareness of the evil that was to be unleashed". Because of Eliade's withdrawal from politics, and also because the later Eliade's religiosity was very personal and idiosyncratic, Ellwood believes the later Eliade probably would have rejected the "corporate sacred" of the Iron Guard. According to Ellwood, the later Eliade had the same desire for a Romanian "resurrection" that had motivated the early Eliade to support the Iron Guard, but he now channeled it apolitically through his efforts to "maintain the culture of a free Romania" abroad. In one of his writings, Eliade says, "Against the terror of History there are only two possibilities of defense: action or contemplation." According to Ellwood, the young Eliade took the former option, trying to reform the world through action, whereas the older Eliade tried to resist the terror of history intellectually. Eliade's own version of events, presenting his involvement in far right politics as marginal, was judged to contain several inaccuracies and unverifiable claims.Ornea, p.202, 208–211, 239–240 For instance, Eliade depicted his arrest as having been solely caused by his friendship with Nae Ionescu. On another occasion, answering Gershom Scholem's query, he is known to have explicitly denied ever having contributed to Buna Vestire. According to Sorin Antohi, "Eliade died without ever clearly expressing regret for his Iron Guard sympathies". Z. Ornea noted that, in a short section of his Autobiography where he discusses the Einaudi incident, Eliade speaks of "my imprudent acts and errors committed in youth", as "a series of malentendus that would follow me all my life." Ornea commented that this was the only instance where the Romanian academic spoke of his political involvement with a dose of self-criticism, and contrasted the statement with Eliade's usual refusal to discuss his stances "pertinently". Reviewing the arguments brought in support of Eliade, Sergio Vila-Sanjuán concluded: "Nevertheless, Eliade's pro-Legionary columns endure in the newspaper libraries, he never showed his regret for this connection [with the Iron Guard] and always, right up to his final writings, he invoked the figure of his teacher Nae Ionescu." In his Felix Culpa, Manea directly accused Eliade of having embellished his memoirs in order to minimize an embarrassing past. A secondary debate surrounding Eliade's alleged unwillingness to dissociate with the Guard took place after Jurnalul portughez saw print. Sorin Alexandrescu expressed a belief that notes in the diary show Eliade's "break with his far right past". Cătălin Avramescu defined this conclusion as "whitewashing", and, answering to Alexandrescu's claim that his uncle's support for the Guard was always superficial, argued that Jurnal portughez and other writings of the time showed Eliade's disenchantment with the Legionaries' Christian stance in tandem with his growing sympathy for Nazism and its pagan messages. Paul Cernat, who stressed that it was the only one of Eliade's autobiographical works not to have been reworked by its author, concluded that the book documented Eliade's own efforts to "camouflage" his political sympathies without rejecting them altogether. Oișteanu argued that, in old age, Eliade moved away from his earlier stances and even came to sympathize with the non-Marxist Left and the hippie youth movement. He noted that Eliade initially felt apprehensive about the consequences of hippie activism, but that the interests they shared, as well as their advocacy of communalism and free love had made him argue that hippies were "a quasi-religious movement" that was "rediscovering the sacrality of Life". Andrei Oișteanu, who proposed that Eliade's critics were divided into a "maximalist" and a "minimalist" camp (trying to, respectively, enhance or shadow the impact Legionary ideas had on Eliade), argued in favor of moderation, and indicated that Eliade's fascism needed to be correlated to the political choices of his generation. Political symbolism in Eliade's fiction Various critics have traced links between Eliade's fiction works and his political views, or Romanian politics in general. Early on, George Călinescu argued that the totalitarian model outlined in Huliganii was: "An allusion to certain bygone political movements [...], sublimated in the ever so abstruse philosophy of death as a path to knowledge." By contrast, Întoarcerea din rai partly focuses on a failed communist rebellion, which enlists the participation of its main characters.Iphigenia‍'s story of self-sacrifice, turned voluntary in Eliade's version, was taken by various commentators, beginning with Mihail Sebastian, as a favorable allusion to the Iron Guard's beliefs on commitment and death, as well as to the bloody outcome of the 1941 Legionary Rebellion. Ten years after its premiere, the play was reprinted by Legionary refugees in Argentina: on the occasion, the text was reviewed for publishing by Eliade himself. Reading Iphigenia was what partly sparked Culianu's investigation of his mentor's early political affiliations. A special debate was sparked by Un om mare. Culianu viewed it as a direct reference to Corneliu Zelea Codreanu and his rise in popularity, an interpretation partly based on the similarity between, on one hand, two monikers ascribed to the Legionary leader (by, respectively, his adversaries and his followers), and, on the other, the main character's name (Cucoanes). Matei Călinescu did not reject Culianu's version, but argued that, on its own, the piece was beyond political interpretations. Commenting on this dialog, literary historian and essayist Mircea Iorgulescu objected to the original verdict, indicating his belief that there was no historical evidence to substantiate Culianu's point of view. Alongside Eliade's main works, his attempted novel of youth, Minunata călătorie a celor cinci cărăbuși in țara furnicilor roșii, which depicts a population of red ants living in a totalitarian society and forming bands to harass the beetles, was seen as a potential allusion to the Soviet Union and to communism. Despite Eliade's ultimate reception in Communist Romania, this writing could not be published during the period, after censors singled out fragments which they saw as especially problematic. Cultural legacy Tributes An endowed chair in the History of Religions at the University of Chicago Divinity School was named after Eliade in recognition of his wide contribution to the research on this subject; the current (and first incumbent) holder of this chair is Wendy Doniger. To evaluate the legacy of Eliade and Joachim Wach within the discipline of the history of religions, the University of Chicago chose 2006 (the intermediate year between the 50th anniversary of Wach's death and the 100th anniversary of Eliade's birth), to hold a two-day conference in order to reflect upon their academic contributions and their political lives in their social and historical contexts, as well as the relationship between their works and their lives. In 1990, after the Romanian Revolution, Eliade was elected posthumously to the Romanian Academy. In Romania, Mircea Eliade's legacy in the field of the history of religions is mirrored by the journal Archaeus (founded 1997, and affiliated with the University of Bucharest Faculty of History). The 6th European Association for the Study of Religion and International Association for the History of Religions Special Conference on Religious History of Europe and Asia took place from September 20 to September 23, 2006, in Bucharest. An important section of the Congress was dedicated to the memory of Mircea Eliade, whose legacy in the field of history of religions was scrutinized by various scholars, some of whom were his direct students at the University of Chicago. As Antohi noted, Eliade, Emil Cioran and Constantin Noica "represent in Romanian culture ultimate expressions of excellence, [Eliade and Cioran] being regarded as proof that Romania's interwar culture (and, by extension, Romanian culture as a whole) was able to reach the ultimate levels of depth, sophistication and creativity." A Romanian Television 1 poll carried out in 2006 nominated Mircea Eliade as the 7th Greatest Romanian in history; his case was argued by the journalist Dragoş Bucurenci (see 100 greatest Romanians). His name was given to a boulevard in the northern Bucharest area of Primăverii, to a street in Cluj-Napoca, and to high schools in Bucharest, Sighişoara, and Reşiţa. The Eliades' house on Melodiei Street was torn down during the communist regime, and an apartment block was raised in its place; his second residence, on Dacia Boulevard, features a memorial plaque in his honor. Eliade's image in contemporary culture also has political implications. Historian Irina Livezeanu proposed that the respect he enjoys in Romania is matched by that of other "nationalist thinkers and politicians" who "have reentered the contemporary scene largely as heroes of a pre- and anticommunist past", including Nae Ionescu and Cioran, but also Ion Antonescu and Nichifor Crainic. In parallel, according to Oişteanu (who relied his assessment on Eliade's own personal notes), Eliade's interest in the American hippie community was reciprocated by members of the latter, some of whom reportedly viewed Eliade as "a guru". Eliade has also been hailed as an inspiration by German representatives of the Neue Rechte, claiming legacy from the Conservative Revolutionary movement (among them is the controversial magazine Junge Freiheit and the essayist Karlheinz Weißmann). In 2007, Florin Ţurcanu's biographical volume on Eliade was issued in a German translation by the Antaios publishing house, which is mouthpiece for the Neue Rechte. The edition was not reviewed by the mainstream German press. Other sections of the European far right also claim Eliade as an inspiration, and consider his contacts with the Iron Guard to be a merit—among their representatives are the Italian neofascist Claudio Mutti and Romanian groups who trace their origin to the Legionary Movement. Portrayals, filmography and dramatizations Early on, Mircea Eliade's novels were the subject of satire: before the two of them became friends, Nicolae Steinhardt, using the pen name Antisthius, authored and published parodies of them. Maitreyi Devi, who strongly objected to Eliade's account of their encounter and relationship, wrote her own novel as a reply to his Maitreyi; written in Bengali, it was titled Na Hanyate (translated into English as "It Does Not Die"). Several authors, including Ioan Petru Culianu, have drawn a parallel between Eugène Ionesco's Absurdist play of 1959, Rhinoceros, which depicts the population of a small town falling victim to a mass metamorphosis, and the impact fascism had on Ionesco's closest friends (Eliade included). In 2000, Saul Bellow published his controversial Ravelstein novel. Having for its setting the University of Chicago, it had among its characters Radu Grielescu, who was identified by several critics as Eliade. The latter's portrayal, accomplished through statements made by the eponymous character, is polemical: Grielescu, who is identified as a disciple of Nae Ionescu, took part in the Bucharest Pogrom, and is in Chicago as a refugee scholar, searching for the friendship of a Jewish colleague as a means to rehabilitate himself. In 2005, the Romanian literary critic and translator Antoaneta Ralian, who was an acquaintance of Bellow's, argued that much of the negative portrayal was owed to a personal choice Bellow made (after having divorced from Alexandra Bagdasar, his Romanian wife and Eliade disciple). She also mentioned that, during a 1979 interview, Bellow had expressed admiration for Eliade. The 1988 film The Bengali Night, directed by Nicolas Klotz and based upon the French translation of Maitreyi, stars British actor Hugh Grant as Allan, the European character based on Eliade, while Supriya Pathak is Gayatri, a character based on Maitreyi Devi (who had refused to be mentioned by name). The film, considered "pornographic" by Hindu activists, was only shown once in India. In addition to The Bengali Night, films based on, or referring to, his works, include: Mircea Eliade et la redécouverte du Sacré (1987), part of the television series Architecture et Géographie sacrées, by Paul Barbă Neagră; Domnişoara Christina (1992), by Viorel Sergovici; Eu Adam (1996), by Dan Pița; Youth Without Youth (2007), by Francis Ford Coppola. Eliade's Iphigenia was again included in theater programs during the late years of the Nicolae Ceauşescu regime: in January 1982, a new version, directed by Ion Cojar, premiered at the National Theater Bucharest, starring Mircea Albulescu, Tania Filip and Adrian Pintea in some of the main roles. Dramatizations based on his work include La Țigănci, which has been the basis for two theater adaptations: Cazul Gavrilescu ("The Gavrilescu Case"), directed by Gelu Colceag and hosted by the Nottara Theater, and an eponymous play by director Alexandru Hausvater, first staged by the Odeon Theater in 2003 (starring, among others, Adriana Trandafir, Florin Zamfirescu, and Carmen Tănase). In March 2007, on Eliade's 100th birthday, the Romanian Radio Broadcasting Company hosted the Mircea Eliade Week, during which radio drama adaptations of several works were broadcast. In September of that year, director and dramatist Cezarina Udrescu staged a multimedia performance based on a number of works Mircea Eliade wrote during his stay in Portugal; titled Apocalipsa după Mircea Eliade ("The Apocalypse According to Mircea Eliade"), and shown as part of a Romanian Radio cultural campaign, it starred Ion Caramitru, Oana Pellea and Răzvan Vasilescu. Domnișoara Christina has been the subject of two operas: the first, carrying the same Romanian title, was authored by Romanian composer Șerban Nichifor and premiered in 1981 at the Romanian Radio; the second, titled La señorita Cristina, was written by Spanish composer Luis de Pablo and premiered in 2000 at the Teatro Real in Madrid. See also Bibliography of Mircea Eliade Notes References Mircea Eliade:A History of Religious Ideas, Vol. 1 (trans. Willard R. Trask), University of Chicago Press, Chicago, 1978.Images and Symbols: Studies in Religious Symbolism (trans. Philip Mairet), Princeton University Press, Princeton, 1991Myth and Reality (trans. Willard R. Trask), Harper & Row, New York, 1963Myths, Dreams and Mysteries (trans. Philip Mairet), Harper & Row, New York, 1967Myths, Rites, Symbols: A Mircea Eliade Reader, Vol. 2, Ed. Wendell C. Beane and William G. Doty, Harper Colophon, New York, 1976Patterns in Comparative Religion, Sheed & Ward, New York, 1958Shamanism: Archaic Techniques of Ecstasy, Princeton University Press, Princeton, 2004The Myth of the Eternal Return: Cosmos and History (trans. Willard R. Trask), Princeton University Press, Princeton, 1971 "The Quest for the 'Origins' of Religion", in History of Religions 4.1 (1964), p. 154–169The Sacred and the Profane: The Nature of Religion (trans. Willard R. Trask), Harper Torchbooks, New York, 1961Yoga: Immortality and Freedom (trans. Willard R. Trask), Princeton University Press, Princeton, 2009 Final Report of the International Commission on the Holocaust in Romania, Polirom, Iaşi, 2004. ; retrieved October 8, 2007 Sorin Antohi, "Commuting to Castalia: Noica's 'School', Culture and Power in Communist Romania", preface to Gabriel Liiceanu, The Păltiniş Diary: A Paideic Model in Humanist Culture, Central European University Press, Budapest, 2000, p.vii–xxiv. George Călinescu, Istoria literaturii române de la origini până în prezent ("The History of Romanian Literature from Its Origins to Present Times"), Editura Minerva, Bucharest, 1986 John Daniel Dadosky, The Structure of Religious Knowing: Encountering the Sacred in Eliade and Lonergan, State University of New York Press, Albany, 2004 Robert Ellwood, The Politics of Myth: A Study of C. G. Jung, Mircea Eliade, and Joseph Campbell, State University of New York Press, Albany, 1999 Victor Frunză, Istoria stalinismului în România ("The History of Stalinism in Romania"), Humanitas, Bucharest, 1990 Roger Griffin, The Nature of Fascism, Routledge, London, 1993 Mircea Handoca, Convorbiri cu şi despre Mircea Eliade ("Conversations with and about Mircea Eliade") on Autori ("Published Authors") page of the Humanitas publishing house Furio Jesi, Mito, Mondadori, Milan, 1980 G. S. Kirk,Myth: Its Meaning and Functions in Ancient and Other Cultures, University of California Press, Berkeley, 1973The Nature of Greek Myths, Penguin Books, Harmondsworth, 1974 William McGuire, Bollingen: An Adventure in Collecting the Past, Princeton University Press, Princeton, 1982. Lucian Nastasă, "Suveranii" universităţilor româneşti ("The 'Sovereigns' of Romanian Universities"), Editura Limes, Cluj-Napoca, 2007 (available online at the Romanian Academy's George Bariţ Institute of History) Andrei Oişteanu, "Angajamentul politic al lui Mircea Eliade" ("Mircea Eliade's Political Affiliation"), in 22, Nr. 891, March–April 2007; retrieved November 15, 2007; retrieved January 17, 2008 "Mircea Eliade şi mişcarea hippie" ("Mircea Eliade and the Hippie Movement"), in Dilema Veche, Vol. III, May 2006; retrieved November 7, 2007 Z. Ornea, Anii treizeci. Extrema dreaptă românească ("The 1930s: The Romanian Far Right"), Editura EST-Samuel Tastet Editeur, Bucharest, 2008 Mihail Sebastian, Journal, 1935–1944: The Fascist Years, Ivan R. Dee, Chicago, 2000. David Leeming. "Archetypes". The Oxford Companion to World Mythology. Oxford University Press, 2004. Oxford Reference Online. Oxford University Press. UC—Irvine. 30 May 2011 Further reading English Carrasco, David and Law, Jane Marie (eds.). 1985. Waiting for the Dawn. Boulder: Westview Press. Dudley, Guilford. 1977. Religion on Trial: Mircea Eliade & His Critics. Philadelphia: Temple University Press. Idinopulos, Thomas A., Yonan, Edward A. (eds.) 1994. Religion and Reductionism: Essays on Eliade, Segal, and the Challenge of the Social Sciences for the Study of Religion, Leiden: Brill Publishers. McCutcheon, Russell T. 1997. Manufacturing Religion: The Discourse on Sui Generis Religion and the Politics of Nostalgia. New York: Oxford University Press. Olson, Carl. 1992. The Theology and Philosophy of Eliade: A Search for the Centre. New York: St Martins Press. Pals, Daniel L. 1996. Seven Theories of Religion. USA: Oxford University Press. Rennie, Bryan S. 1996. Reconstructing Eliade: Making Sense of Religion. Albany: State University of New York Press. . . Simion, Eugen. 2001. Mircea Eliade: A Spirit of Amplitude. Boulder: East European Monographs. Strenski, Ivan. 1987. Four Theories of Myth in Twentieth-Century History: Cassirer, Eliade, Levi Strauss and Malinowski. Iowa City: University of Iowa Press. Wasserstrom, Steven M. 1999. Religion after Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos. Princeton: Princeton University Press Wedemeyer, Christian; Doniger, Wendy (eds.). 2010. Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford etc.: Oxford University Press Other languages Alexandrescu, Sorin. 2007. Mircea Eliade, dinspre Portugalia. Bucharest: Humanitas. Băicuş, Iulian, 2009, Mircea Eliade. Literator şi mitodolog. În căutarea Centrului pierdut. Bucharest: Editura Universităţii Bucureşti Călinescu, Matei. 2002. Despre Ioan P. Culianu şi Mircea Eliade. Amintiri, lecturi, reflecţii. Iaşi: Polirom. Culianu, Ioan Petru. 1978. Mircea Eliade. Assisi: Cittadella Editrice; 2008 Roma: Settimo Sigillo. David, Dorin. 2010. De la Eliade la Culianu (I). Cluj-Napoca: Eikon. De Martino, Marcello. 2008. Mircea Eliade esoterico. Roma: Settimo Sigillo. Dubuisson, Daniel. 2005. Impostures et pseudo-science. L'œuvre de Mircea Eliade. Villeneuve d'Ascq: Presses Universitaires du Septentrion Gorshunova, Olga. 2008. Terra Incognita of Ioan Culianu, in Ètnografičeskoe obozrenie. N° 6, pp. 94–110. .. Laignel-Lavastine, Alexandra. 2002. Cioran, Eliade, Ionesco – L'oubli du fascisme. Paris: Presses Universitaires de France-Perspectives critiques. Oişteanu, Andrei. 2007. Religie, politică şi mit. Texte despre Mircea Eliade şi Ioan Petru Culianu. Iaşi: Polirom. Posada, Mihai. 2006. Opera publicistică a lui Mircea Eliade. Bucharest: Editura Criterion. Ruşti, Doina. 1997. Dicţionar de simboluri din opera lui Mircea Eliade. Bucharest: Editura Coresi Tacou, Constantin (ed.). 1977. Cahier Eliade. Paris: L'Herne. Tolcea, Marcel. 2002. Eliade, ezotericul. Timişoara: Editura Mirton. Ţurcanu, Florin. 2003. Mircea Eliade. Le prisonnier de l'histoire''. Paris: Editions La Découverte. External links Biography of Mircea Eliade Mircea Eliade, From Primitives to Zen List of Terms Used in Mircea Eliade's The Sacred and The Profane Bryan S. Rennie on Mircea Eliade Joseph G. Muthuraj, The Significance of Mircea Eliade for Christian Theology Mircea Eliade presentation on the "100 Greatest Romanians" site Archaeus magazine Claudia Guggenbühl, Mircea Eliade and Surendranath Dasgupta. The History Of Their Encounter Guide to the Mircea Eliade Papers 1926-1998 at the University of Chicago Special Collections Research Center Category:1907 births Category:1986 deaths Category:20th-century philosophers Category:20th-century Romanian novelists Category:20th-century Romanian dramatists and playwrights Category:Romanian historians of religion Category:Mythographers Category:Romanian philosophers Category:Philosophers of religion Category:Eastern Orthodox philosophers Category:Religious studies scholars Category:Shamanism Category:Traditionalist School Category:Romanian esotericists Category:Romanian orientalists Category:Romanian anthropologists Category:Contimporanul writers Category:Romanian journalists Category:Romanian literary critics Category:Romanian memoirists Category:Romanian essayists Category:Romanian fantasy writers Category:Romanian male short story writers Category:Romanian short story writers Category:Romanian travel writers Category:Romanian writers in French Category:Romanian male novelists Category:Male dramatists and playwrights Category:People from Bucharest Category:Members of the Romanian Orthodox Church Category:Scouting and Guiding in Romania Category:Spiru Haret National College (Bucharest) alumni Category:University of Bucharest alumni Category:University of Bucharest faculty Category:University of Calcutta alumni Category:Members of the Iron Guard Category:Christian fascists Category:Romanian people of World War II Category:Romanian diplomats Category:Romanian defectors Category:Romanian expatriates in France Category:Romanian expatriates in the United States Category:University of Chicago Divinity School faculty Category:Members of the Romanian Academy elected posthumously Category:Neurological disease deaths in the United States Category:20th-century Romanian historians Category:20th-century essayists Category:Western esotericism scholars

Olivenebula monticola is a moth of the family Noctuidae. It is found in Taiwan. References Category:Moths described in 1977 Category:Hadeninae

Material nonimplication or abjunction (Latin ab = "from", junctio =–"joining") is the negation of material implication. That is to say that for any two propositions and , the material nonimplication from to is true if and only if the negation of the material implication from to is true. This is more naturally stated as that the material nonimplication from to is true only if is true and is false. It may be written using logical notation as , , or "Lpq" (in Bocheński notation), and is logically equivalent to , and . Definition Truth table Logical Equivalences Material nonimplication may be defined as the negation of material implication. In classical logic, it is also equivalent to the negation of the disjunction of and , and also the conjunction of and Properties falsehood-preserving: The interpretation under which all variables are assigned a truth value of "false" produces a truth value of "false" as a result of material nonimplication. Symbol The symbol for material nonimplication is simply a crossed-out material implication symbol. Its Unicode symbol is 219B16 (8603 decimal). Natural language Grammatical "p minus q." "p without q." Rhetorical "p but not q." Computer science Bitwise operation: A&(~B) Logical operation: A&&(!B) See also Implication Boolean algebra References External links Category:Logical connectives

Linwood Vrooman Carter (June 9, 1930 – February 7, 1988) was an American author of science fiction and fantasy, as well as an editor, poet and critic. He usually wrote as Lin Carter; known pseudonyms include H. P. Lowcraft (for an H. P. Lovecraft parody) and Grail Undwin. He is best known for his work in the 1970s as editor of the Ballantine Adult Fantasy series, which introduced readers to many overlooked classics of the fantasy genre. Life Carter was born in St. Petersburg, Florida. He was an avid reader of science fiction and fantasy in his youth, and became broadly knowledgeable in both fields. He was also active in fandom. Carter served in the United States Army (infantry, Korea, 1951–53), and then attended Columbia University and took part in Leonie Adams's Poetry Workshop (1953–54).<ref>Contributor note on Lin Carter in August Derleth, ed. Fire, Sleet and Candlelight: New Poems of the Macabre. Sauk City, WI: Arkham House, 1961, p. 228</ref> He was an advertising and publishers' copywriter from 1957 until 1969, when he took up writing full-time. He was also an editorial consultant. During much of his writing career he lived in Hollis, New York. Carter was married twice, first to Judith Ellen Hershkovitz (married 1959, divorced 1960) and second to Noel Vreeland (married 1963, when they were both working for the publisher Prentice-Hall; divorced 1975). Carter was a member of the Trap Door Spiders, an all-male literary banqueting club which served as the basis of Isaac Asimov's fictional group of mystery-solvers, the Black Widowers. Carter was the model for Asimov's character Mario Gonzalo. Carter was also a member of the Swordsmen and Sorcerers' Guild of America (SAGA), a loose-knit group of Heroic fantasy authors founded in the 1960s, some of whose work he anthologized in the Flashing Swords! series. In the 1970s Carter published one issue of his own fantasy fanzine Kadath, named after H. P. Lovecraft's fictional setting (see The Dream-Quest of Unknown Kadath). It was printed in extremely low numbers and was scarcely circulated. It contained Carter's Cthulhu Mythos story "The City of Pillars" (pp. 22–25). Carter resided in East Orange, New Jersey, in his later years, and drank and smoked heavily. It was probably smoking that gave him oral cancer in 1985. Only his status as a Korean War veteran enabled him to receive extensive surgery. However, it failed to cure the cancer and left him disfigured. In the last year before his death, he had begun to reappear in print with a new book in his Terra Magica series, a long-promised Prince Zarkon pulp hero pastiche, Horror Wears Blue, and a regular column for the magazine Crypt of Cthulhu. Despite these successes, Carter increased his alcohol intake, becoming an alcoholic. His cancer resurfaced, spreading to his throat and leading to his death in Montclair, New Jersey, in 1988. Robert M. Price, the editor of Crypt of Cthulhu, who had published a Lin Carter special issue (Vol. 5, No 2, whole number 36, Yuletide 1985), was preparing a second all-Carter issue when Carter died. It was turned into a memorial issue (Vol. 7, No 4, whole number 54, Eastertide 1988). Two further issues of the magazine were devoted to Carter alone (see References below). Price was also appointed Carter's literary executor. Writing career A longtime science-fiction and fantasy fan, Carter first appeared in print with entertaining letters to Startling Stories and other pulp magazines in 1943 and again in the late 1940s. He issued two volumes of fantasy verse, Sandalwood and Jade (1951), technically his first book, and Galleon of Dream (1955) (see Poetry in Bibliography below) His first professional publication was the short story "Masters of the Metropolis", co-written with Randall Garrett, and published by Anthony Boucher in The Magazine of Fantasy and Science Fiction, April 1957. Another early collaborative story, "The Slitherer from the Slime" (Inside SF, September 1958), by Carter, as "H. P. Lowcraft", with Dave Foley, is a parody of H. P. Lovecraft. The story "Uncollected Works" (Fantasy and SF, March 1965) was a finalist for the annual Nebula Award for Best Short Story, from the SF and fantasy writers, the only time Carter was a runner-up for a major award. Early in his efforts to establish himself as a writer, Carter gained a mentor in L. Sprague de Camp, who critiqued his novel The Wizard of Lemuria in manuscript. The seventh novel Carter wrote, it was the first to find a publisher, appearing from Ace Books in March 1965. Due in large part to their later collaborations, mutual promotion of each other in print, joint membership in both the Trap Door Spiders and SAGA, and complementary scholarly efforts to document the history of fantasy, de Camp is the person with whom Carter is most closely associated as a writer. A falling-out in the last decade of Carter's life did not become generally known until after his death. Carter was a prolific writer, producing an average of six books a year from 1965 to 1969. He also wrote a nearly monthly column, "Our Man in Fandom", in If, edited by Frederik Pohl, and was a major writer on ABC's original Spider-Man animated TV show during its fantasy-oriented second season in 1968-69. Carter frequently cited his own writings in his non-fiction and almost always included at least one of his own pieces in each of the anthologies he edited. The most extreme instance of his penchant for self-promotion is in the sixth novel in his Callisto sequence, Lankar of Callisto, which features Carter himself as the protagonist. Carter was not reluctant to attack organized religion in his books, notably in his unfinished epic World's End, in "Amalric the Man-God" (also unfinished), and in The Wizard of Zao. He portrayed religions as cruel and repressive, and had his heroes escape from their inquisitions. In most of his fiction, Carter was consciously imitative of the themes, subjects and styles of authors he admired. He usually identified his models in the introductions or afterwords of his novels, as well as in the introductory notes to self-anthologized or collected short stories. His best-known works are his sword and planet and sword and sorcery novels in the tradition of Edgar Rice Burroughs, Robert E. Howard, and James Branch Cabell. His first published book, The Wizard of Lemuria (1965), first of the "Thongor the Barbarian" series, combines both influences. Although he wrote only six Thongor novels, the character appeared in Marvel Comics's Creatures on the Loose for an eight-issue run in 1973-74 and was often optioned for films, although none has been produced. His other major series, the "Callisto" and "Zanthodon" books, are direct tributes to Burroughs' Barsoom series and Pellucidar novels, respectively. In other works Carter paid homage to the styles of contemporary pulp magazine authors or their precursors. Some of these, together with Carter's models, include his "Simrana" stories (influenced by Lord Dunsany), his horror stories (set in the "Cthulhu Mythos" of H. P. Lovecraft), his "Green Star" novels (uniting influences from Clark Ashton Smith and Edgar Rice Burroughs), his "Mysteries of Mars" series (patterned on the works of Leigh Brackett), and his "Prince Zarkon" books (based on the "Doc Savage" series of Kenneth Robeson). Later in his career Carter assimilated influences from mythology and fairy tales, and even branched out briefly into pornographic fantasy. Posthumous collaborations with Howard and Smith Some of Carter's most prominent works were what he referred to as "posthumous collaborations" with deceased authors, notably Robert E. Howard and Clark Ashton Smith. He completed a number of Howard's unfinished tales of Kull (see Kull (collection) and Conan the Barbarian, the latter often in collaboration with L. Sprague de Camp. He also collaborated with de Camp on a number of pastiche novels and short stories featuring Conan. The "posthumous collaborations" with Smith were of a different order, usually completely new stories built around title ideas or short fragments found among Smith's notes and jottings. A number of these tales feature Smith's invented book of forbidden lore, the Book of Eibon (Cthulhu Mythos arcane literature). Some of them also overlap as pastiches of H.P. Lovecraft's work by utilising elements of Lovecraft's Cthulhu Mythos. These stories are uncollected. For further information see Steve Behrends, "The Carter-Smith Collaborations" in Robert M. Price (ed). The Horror of it All: Encrusted Gems from the Crypt of Cthulhu. See also Lin Carter deities. Pastiches of H. P. Lovecraft and Lord Dunsany Carter wrote numerous stories in the Cthulhu Mythos of H. P. Lovecraft. Many have been collected in The Xothic Legend Cycle: The Complete Mythos Fiction of Lin Carter, edited by Robert M. Price. Despite the title, there are many uncollected Mythos stories by Carter. See also Xothic legend cycle. For further info see Robert M. Price "The Statement of Lin Carter", Crypt of Cthulhu 1, No 2 (Yuletide 1981), 11-19. Carter wrote two cycles of stories set in "dreamlands," paying tribute to the fantasy of Lord Dunsany, Ikranos, from his fan days, and Simrana, after he became a professional writer. Unfinished projects Carter left a number of projects unfinished. He regularly announced plans for future works that never came to fruition, even including some among lists of other works printed in the fronts of his books. His 1976 anthologies Kingdoms of Sorcery and Realms of Wizardry both included such phantom books among his other listed works, titled Robert E. Howard and the Rise of Sword & Sorcery, The Stones of Mnar and Jungle Maid of Callisto. The first of these, presumably a non-fiction study along the lines of his Tolkien: A Look Behind "The Lord of the Rings" (1969), never saw print; the second seems to be related to The Terror Out of Time, a collection of Cthulhu Mythos tales he had pitched unsuccessfully to Arkham House (the existing material for which was eventually gathered into his The Xothic Legend Cycle (1997)); the third was apparently a working title for Ylana of Callisto (1977), published the year after the anthologies. Several of his series were abandoned due to lack of publisher or reader interest or to his deteriorating health. Among these are his "Thongor" series, to which he intended to add two books dealing with the hero's youth; only a scattering of short stories intended for the volumes appeared. His "Gondwane" epic, which he began with the final book and afterwards added several more covering the beginning of the saga, lacks its middle volumes, his publisher having canceled the series before he managed to fill the gap between. Similarly, his projected Atlantis trilogy was canceled after the first book (The Black Star), and his five-volume "Chronicles of Kylix" ended with three volumes published and parts of another (Amalric). Another unfinished project was Carter's self-proclaimed magnum opus, an epic literary fantasy entitled Khymyrium, or, to give it its full title, Khymyrium: The City of the Hundred Kings, from the Coming of Aviathar the Lion to the Passing of Spheridion the Doomed. It was intended to take the genre in a new direction by resurrecting the fantastic medieval chronicle history of the sort exemplified by Geoffrey of Monmouth's Historia Regum Britanniae and Saxo Grammaticus's Gesta Danorum. It was also to present a new invented system of magic called "enstarment", which from Carter's description somewhat resembles the system of magical luck investment later devised by Emma Bull and Will Shetterly for their "Liavek" series of shared world anthologies. Carter claimed to have begun the work about 1959, and published three excerpts from it as separate short stories during his lifetime – "Azlon" in The Young Magicians (1969), "The Mantichore" in Beyond the Gates of Dream (also 1969) and "The Sword of Power" in New Worlds for Old (1971). A fourth episode was published posthumously in Fungi #17, a 1998 fanzine. His most comprehensive account of the project appeared in Imaginary Worlds: the Art of Fantasy in 1973. While he continued to make claims for its excellence throughout his lifetime, the complete novel never appeared. Part of the problem was that Carter was forcing himself to write the novel in a formal style more like that of William Morris and quite unlike his own. Career as editor and critic Carter was influential as a critic of contemporary fantasy and a pioneering historian of the genre. His book reviews and surveys of the year's best fantasy fiction appeared regularly in Castle of Frankenstein, continuing after that magazine's 1975 demise in The Year's Best Fantasy Stories. His early studies of the works of J. R. R. Tolkien (Tolkien: A Look Behind "The Lord of the Rings") and H. P. Lovecraft (Lovecraft: A Look Behind the Cthulhu Mythos) were followed up by the wide-ranging Imaginary Worlds: the Art of Fantasy, a study tracing the emergence and development of modern fantasy from the late nineteenth century novels of William Morris through the 1970s. Peter Beagle faulted Carter's scholarship, saying "He gets so many facts embarrassingly wrong, so many attributions misquoted, that the entire commentary is essentially worthless." His greatest influence in the field may have been as an editor for Ballantine Books from 1969–1974, when Carter brought several then obscure yet important books of fantasy back into print under the "Adult Fantasy" line. Authors whose works he revived included Dunsany, Morris, Smith, James Branch Cabell, Hope Mirrlees, and Evangeline Walton. David G. Hartwell praised the series, saying it brought "into mass editions nearly all the adult fantasy stories and novels worth reading." He also helped new authors break into the field, such as Katherine Kurtz, Joy Chant, and Sanders Anne Laubenthal. Carter was a fantasy anthologist of note, editing a number of new anthologies of classic and contemporary fantasy for Ballantine and other publishers. He also edited several anthology series, including the Flashing Swords! series from 1973 to 1981, the first six volumes of The Year's Best Fantasy Stories for DAW Books from 1975 to 1980, and an anthology format revival of the classic fantasy magazine Weird Tales from 1981 to 1983. Together with SAGA he sponsored the Gandalf Award, an early fantasy equivalent to science fiction's Hugo Award, for the recognition of outstanding merit in authors and works of fantasy. It was given annually by the World Science Fiction Society from 1974 to 1981, but went into abeyance with the collapse of Carter's health in the 1980s. Its primary purpose continues to be fulfilled by the initially rival World Fantasy Awards, first presented in 1975. Posthumous revival Wildside Press began an extensive program returning much of Carter's fiction to print in 1999. All remain in print, and one original book was issued in 2012, collecting the short stories about Thongor. See the bibliography for Wildside reissues. Awards Nova Award, 1972. Bibliography See also Ballantine Adult Fantasy Series Swordsmen and Sorcerers' Guild of America Trap Door Spiders Black Widowers Lin Carter deities Gandalf Award Notes References Sources Crypt of Cthulhu magazine. No less than five issues of this Lovecraftian fanzine edited by Robert M. Price, all published in Upper Montclair, N.J., were devoted to Lin Carter as special issues: No. 36 (v. 5, no. 2), Yuletide 1985 No. 54 (v. 7, no. 4), Eastertide 1988 [Lin Carter memorial issue, titled The Fishers from Outside; Carter died on Feb. 7, 1988, just as this issue had been typeset and laid out. The back cover carries an unsigned obituary] No. 69 (v. 9, no. 2), Yuletide 1989 No. 70 (v. 9, no. 3), Candlemas 1990 [titled The Necronomicon: Book One: The Episodes] No 95 (v.16, no 2) Eastertide 1997. Contains "Cthulhu and Co" (essay on Lovecraft) and "The Light in the East" (essay on the Hermetic Order of the Golden Dawn) both by Carter. External links The Lin Carter Literary Archive The Ohio State University Rare Books and Manuscripts Collection In Memoriam Lin Carter 1930-1988, a tribute site by Ken St. Andre Barbarians of Lemuria, a free role-playing game set in the world of Carter's Thongor'' series. tribute site displaying many Lin Carter book covers "Why Lin Carter's Name keeps Coming Up" by David Bruce Bozarthl "My Life with Lin Carter" by Noel Vreeland Carter Information on Thongor of Lemuria as a character in Marvel Comics adaptations "An Unnatural History of Thongor's Lemuria" by Den Valdron Stephen J. Servello, "Lin Carter and Clark Ashton Smith" Lin Carter Papers at David M. Rubenstein Rare Book and Manuscript Library, Duke University Category:1930 births Category:1988 deaths Category:American fantasy writers Category:American science fiction writers Category:American book editors Category:American speculative fiction editors Category:Conan the Barbarian novelists Category:Science fiction editors Category:Science fiction fans Category:20th-century American novelists Category:American short story writers Category:Cthulhu Mythos writers Category:Deaths from oral cancer Category:Deaths from cancer in New Jersey Category:American male novelists Category:Lemuria in fiction Category:American male short story writers Category:Writers from St. Petersburg, Florida Category:Novelists from Florida Category:People from Hollis, Queens Category:H. P. Lovecraft scholars Category:Weird fiction writers Category:Pulp fiction writers

10th Anniversary Album may refer to: 10th Anniversary Album (The Ventures album), 1970 10th Anniversary Album (Nat King Cole album), 1955

Full Metal Challenge was a television series made by RDF Media for Channel 4 in the UK and the Learning Channel in the USA. Hosted by series creator Cathy Rogers and Henry Rollins, the show was very similar to Rogers' last show, Scrapheap Challenge. It was filmed in the United Kingdom with a budget of approx £6.5 million on location at the disused Richborough Power Station just outside Sandwich in Kent. Premise Twenty-seven teams from around the world compete in the challenge. Each team consists of 3 people. The teams were all given 1 month and $3000 USD (exchanged to their country's respective currency) to build a vehicle that "could withstand anything." Teams did not know ahead of time exactly what the events would be and how they would work. Periodically during the build, a technical advisor would visit the teams to make sure the vehicles would pass safety regulations and to make sure they stayed legal for the tournament. They were also required to be no heavier than 3 tons and/or wider than 8 feet (for the hall of mirrors). Cars ended up being loud, noisy, big, and destructive (qualities relished by the show's co-host, Henry Rollins). In each show, 3 machines competed. In the first round, there were 9 heats, each of which involved one machine from the United Kingdom, one from North America, and one from another country (Chile, India, Australia, China, Iceland, Germany, Russia, South Africa and New Zealand). The team that won a challenge got 3 points, placed 2nd got 2, and 3rd placed got 1, with a failure to finish worth 0 points and a tie worth half a point. After the 3rd challenge, the machine with the lowest score was "incinerated" and the top 2 progressed to the Sumo round. The sole winners were The Aquaholics from the United Kingdom, runners up The Snowdiggers from Canada (the only Canadian team in North America section) with Chile's Desert Pumas in 3rd place. Tournament Play The vehicles competed in a series of events, with each episode showing the competition between 3 vehicles. After the events, the teams each received points based on their performance, usually 3 for 1st place, 2 for 2nd place, 1 for 3rd place, though contestants could score 0 points for not completing a course, or share points if they got the same score). After all the events were complete, the team with the lowest score had to watch their car blow up, though it was feigned for effect. The two winning teams faced off in a sumo wrestling match. The winner of Sumo advanced to the next round of the tournament. Events Preliminary Each episode featured three of the following events. Teams were awarded 3 points for first place, 2 for second, 1 for third and none for failing to finish an event. In the event of a tie, the points for the two places are averaged and divided equally (i.e. a tie for second results in 1.5 points per team). 10 Pin Cars start at the end of a soap slicked path with 10 pins at the other end, each weighing 150 lbs. Each team is given 2 trials to knock down as many pins as possible. Pins knocked over in the first trial are removed from play for the second trial. Each match of the first round features this game first. Pitball In this game, all three teams start in the center of a crater-like dirt pit. Positioned facing away from the center, a giant wireframe soccer ball with flaming core is rolled into the center of the pit and before coming to rest, a signal sounding the beginning of the game sounds. The first team to push the ball out of the pit wins the game. Afterwards, the game is reset for the remaining two teams to settle second and third. If a car goes over the lip of the pit in the process of scoring a goal, a foul is called and the cars are put back into starting position. For the final, posts were added marking a goal and in order for the goal to count, teams had to push the ball in any one of the 3 goals. Hall of Mirrors Teams begin on the outside of a giant hexagon maze with reflective walls and attempt to drive to the center marked by the FMC logo. Once green flagged, they must find the quickest route out of the maze entirely. First team to clear the maze wins. Finding a clear path can prove difficult as some walls are allowed to rotate, changing the layout of the maze. Teams are allowed to watch a monitor with an overhead look at the maze and can communicate directions to the driving teammate. Bumper Cars All three teams begin in a soapslicked area and proceed to run into beacons scattered around the play area. Teams score points depending on the beacon hit and after contact, render the beacon out of play for 35 seconds. This information was kept hidden from teams but they were aware that only lit beacons counted for points. After 5 minutes, teams scores were tallied and event points awarded accordingly. Rollercoaster One at a time, teams drive their vehicle around a course that includes two 50 foot high teeters, a tricky 3-way teeter, a 30-degree inverted bank and multiple bumps along the way. Teams try to complete the course in as little time as possible. For each time a car falls off the edge of the track, a 20-second penalty is assessed. Wetropolis Teams start at the edge of a field flooded with 3 feet of water. Teams maneuver to red hydrants scattered around the course and in order to continue, the car must complete a 360-degree turn in reverse around it. After all the hydrants had been circled, the team drives back to the start in order to stop the clock. Ten seconds are assessed in penalties for failing to complete a circle or for knocking signs or people over, fastest time wins the event. King of the Hill Teams start amongst 7 mounds, each with a sign at the top. Three of the mounds are assigned solely to one team, three more are assigned as shared between two teams and the last mound shared by all three teams. After the start, teams must knock over two of the three signs set up around the center mound with their cars. Signs shared by teams can be knocked over by either of the two teams assigned to it. Once a team has two of the signs on the outer ring knocked over, they then attempt the center mound. Because of the fact that signs are shared, it is entirely possible for a team to be eliminated if both of their shared signs are claimed by the other teams. Once a team has finished, the other two are allowed to start from where they left off to attempt to complete the center mound. If teams cannot finish and it results in a tie, whomever climbed up the hill closest to the center sign wins. This event was always played as the first event of the semifinal round. Grand International Teams are lined up at the start and must complete two laps of the course, covered in multiple jumps, ponds, and hay bale walls. First to finish wins. This event was only played as the first event of the final round. Finish games Sumo After the last place team was eliminated, the remaining 2 teams would compete in Sumo. The sumo ring was oversized for the cars and was sectioned off so that various sections contained hazards. Water, sand, barbed wire, tire spikes and other devices were included to make the possibility of breakdown more likely. As with sumo wrestling, the first team to push the opponent out of the ring wins. Victory was also declared in the event of a vehicle surrendering or being rendered incapacitated. External links Category:2000s British television series Category:2003 British television series debuts Category:2003 British television series endings Category:Channel 4 game shows

Hippodrome Waregem (Dutch: Hippodroom van Waregem), located in Waregem, Belgium, is used for horse racing. It hosts the annual Great Flanders Steeple Chase, a steeplechase event. It has a capacity of 40,000 spectators. References External links Venue information Hippodroom Waregem homepage Category:Horse racing venues in Belgium Category:Sports venues in West Flanders Category:Cross country running venues

On Time is a Grand Funk Railroad album. On Time may also refer to: On Time (Les McCann album), 1962 On Time, album by Ilegales "On Time" (song), a 1972 song by the Bee Gees On Time (film), a 1924 American film OnTime, software by Axosoft

Mill Farm Sports Village is a multi-sport facility located on the outskirts of the town of Wesham in the Borough of Fylde in Lancashire, England. Facilities include the Mill Farm football stadium, home to the football team A.F.C. Fylde since 2016, and several 3G football and hockey pitches. History On 19 January 2008, A.F.C. Fylde announced plans to move from their current ground at Kellamergh Park in the village of Warton to a then unnamed location, and in February 2010 unveiled plans for a new Community Sports Complex in Wrea Green; however, the planning application was rejected by Fylde Council in April 2012 . On 3 September 2013, the club announced that new plans had been drawn up for a £18 million multi-sport development, Mill Farm Sports Village, on the outskirts of Wesham . As well as a 6,000-capacity Football League standard football stadium with supporters' facilities, the development would include community sports pitches, sports science facilities, and commercial opportunities including a supermarket . The planning application for the stadium and associated facilities was accepted by Fylde Borough Council on 4 June 2014 . The Preston architecture company the Frank Whittle Partnership Limited (the FWP group), who have been involved in the successful design and delivery of a number of other football stadiums in Lancashire was chosen to design the sporting village. The prime developer chosen was Warden Construction Limited, also of Preston. Construction began in March 2015 and was completed by the middle of 2016 . The ground opened on 13 August 2016 for the club's first National League North match of the season against Brackley Town. The final cost of the sports village was approximately £25 million. Design and Facilities The main structure within Mill Farm Sports Village is the football stadium. The stadium is designed to hold up to 6,000 spectators in three stands. The main grandstand offers 2,000 seats and hospitality areas, and the east and south stands provide covered terracing. The stadium is described as "simple yet elegant"; it is decorated almost solely in black and white colours for its outer/inner cladding and combines a smooth, curved roof . Customer facilities include : 290-seat sports bar ("Bradley's") featuring over 20 large-screen TVs 80-seat restaurant with roof terrace 40-seat cafe conference and event facilities across 9 rooms Other Facilities Other Sporting Facilities As well as the football stadium, the Mill Farm Sports Village also contains 3rd generation artificial turf football and hockey pitches for community use, and a sports science centre. Commercial Facilities Mill Farm Sports Village also contains an Aldi supermarket, Euro Garages petrol station with a Sainsbury%27s Local, Greggs bakery and KFC fast food restaurant. There are future opportunities for a 60-bed hotel on-site . Transport Mill Farm Sports Village is accessible by both public transport and private vehicles By Car Mill Farm Sports Village is less than 1 mile from Junction 3 of the M55 motorway to the north, which leads to Blackpool to the west and Preston and the M6 to the east. To the south, the A585 Fleetwood Road forms the Kirkham and Wesham Bypass and connects with the A583 Blackpool Road, a main route between Blackpool and Preston. Access to the sports village is via the A585 and on-site parking is available. Public Transport Mill Farm Sports Village is served by regular bus and train services. The closest bus stop is on the A585 approximately a 5 minute walk from the centre of the sports village. The Stagecoach number 61 service operates every 30 minutes providing connections through Blackpool – Kirkham – Preston and return. The closest railway station is Kirkham and Wesham, approximately half a mile away. The station is operated by Northern and is serviced by the Preston-Blackpool North and Preston-Blackpool South lines, with up to six services per hour in each direction. If walking to the sports village is undesirable, private hire vehicles can be booked from the station. Prizes and Honours In 2017, the project team behind the Mill Farm Sports Village, composed of representatives from Warden Construction, Frank Whittle Partnership, Mill Farm Ventures and AFC Fylde, PWA Planning, Partington and Associates, Petit Singleton Associates, Preston City Council and Fylde Borough Council, was a regional winner in Local Authority Building Control North West Awards. The judges praised the winners for their: “innovative and creative solutions and building control professionalism that leads to safe, sustainable and high quality construction projects.” Criticism Not long after its opening in 2016, Mill Hill Sports Village was criticised by fans and community groups for failing to provide sufficient on-site car parking, and creating traffic problems for the surrounding roads. Following visits from its planning inspectors in 2018, the Fylde Council ruled that Mill Farm's parking facilities and A.F.C Fylde's traffic management plans were "inadequate" . References External links Association Football Club Fylde Bradley's Sports Bar FWP Group - Architects - Preston Category:A.F.C. Fylde Category:Football venues in England Category:Sports venues in Lancashire

Rush Township is one of twenty-three townships in Jo Daviess County, Illinois, USA. As of the 2010 census, its population was 380 and it contained 188 housing units. Geography According to the 2010 census, the township has a total area of , all land. Adjacent townships Warren Township (north) Nora Township (east) Wards Grove Township (southeast) Stockton Township (south) Woodbine Township (southwest) Thompson Township (west) Apple River Township (northwest) Cemeteries The township contains these four cemeteries. Millville, Oakland (also known as Puckett), Townsend and Robinson. Landmarks Apple River Canyon State Park Millville Ghost Town (in Apple River Canyon State Park) Demographics School districts Stockton Community Unit School District 206 Warren Community Unit School District 205 Political districts Illinois' 16th congressional district State House District 89 State Senate District 45 References United States Census Bureau 2007 TIGER/Line Shapefiles United States National Atlas External links Jo Daviess County official site City-Data.com Illinois State Archives Township Officials of Illinois Category:Townships in Jo Daviess County, Illinois Category:Townships in Illinois

The Mill River is a tributary of the Saint George River in Thomaston, Maine. From the confluence () of Branch Brook and Meadow Brook, the river runs south to the head of the estuary of the Saint George. See also List of rivers of Maine References Maine Streamflow Data from the USGS Maine Watershed Data From Environmental Protection Agency Category:Rivers of Knox County, Maine Category:Rivers of Maine

The Fortunes of Perkin Warbeck: A Romance is an 1830 historical novel by Mary Shelley about the life of Perkin Warbeck. The book takes a Yorkist point of view and proceeds from the conceit that Perkin Warbeck died in childhood and the supposed impostor was indeed Richard of Shrewsbury. Henry VII of England is repeatedly described as a "fiend" who hates Elizabeth of York, his wife and Richard's sister, and the future Henry VIII, mentioned only twice in the novel, is a vile youth who abuses dogs. Her preface establishes that records of the Tower of London, as well as the histories of Edward Hall, Raphael Holinshed, and Francis Bacon, the letters of Sir John Ramsay to Henry VII that are printed in the Appendix to John Pinkerton's History of Scotland establish this as fact. Each chapter opens with a quotation. The entire book is prefaced with a quotation in French by Georges Chastellain and Jean Molinet. Plot and themes In this novel, Mary Shelley returned to The Last Mans message that an idealistic political system is impossible without an improvement in human nature. This historical novel, influenced by those of Sir Walter Scott, fictionalises the exploits of Perkin Warbeck, a pretender to the throne of King Henry VII who claimed to be Richard, Duke of York, the second son of King Edward IV. Shelley believed that Warbeck really was Richard and had escaped from the Tower of London. She endows his character with elements of Percy Shelley, portraying him sympathetically as "an angelic essence, incapable of wound", who is led by his sensibility onto the political stage. She seems to have identified herself with Richard's wife, Lady Katherine Gordon, who survives after her husband's death by compromising with his political enemies. Lady Gordon stands for the values of friendship, domesticity and equality; through her, Mary Shelley offers a female alternative to the masculine power politics that destroy Richard, as well as the typical historical narrative which only relates those events. She also creates a strong female character in the round-faced, half-Moor, half-Fleming, Monina de Faro, Richard's adoptive sister, whom Robin Clifford demands as his wife. Monina is a versatile young lady who acts as decoy, messenger, and military organizer, in addition to her close friendship with both Richard and Katherine. Robin Clifford epitomizes mixed loyalties—an old friend descended from Lancastrians, who is constantly divided against himself. Stephen Frion, secretary to Henry VII and betrayed by him, is an elder foil, whose loyalties shift back and forth dependent on Henry's grace, whereas Clifford's wavering is based on genuine emotion. The book opens immediately after the Battle of Bosworth on August 22, 1485 (a scanning error in the Dodo Press 2000 edition gives the date as 1415). Three knights are fleeing from the battle, Sir Henry Stafford, Lord Lovel, and Edmund Plantagenet, although the latter two are not identified until they split from Stafford and arrive at a church. All three are members of the defeated Yorkist contingency. With the aid of John de la Pole, the Earl of Lincoln, Lovel and Edmund are involved in spiriting away Richard, Duke of York into the hands of Mynheer Jahn Warbeck, a Flemish moneylender who had previously housed him and pretended that Richard was his deceased son, Perkin Warbeck. This is not considered safe enough for the youth at the present time, so it is arranged for Richard to go with Madeline de Faro, Warbeck's 25-year-old sister. Madeline is married to mariner Hernan de Faro, and the two have a daughter named Monina, and Richard and Monina develop a strong sibling bond, Richard aware he could never marry a commoner. It is she who rescues and nurses him back to health after his first taste of battle in the Granada War. Characters Richard of Shrewsbury, 1st Duke of York, son of King Edward IV and nephew of King Richard III Perkin Warbeck, deceased son of Mynheer Jahn Warbeck, and alias of Richard Lady Katherine Gordon, Richard's wife, and cousin of James, daughter of Lord Huntley Monina de Faro, adoptive sister of Richard and close friend to Lady Katherine Edmund Plantagenet, bastard son of Richard III, cousin and close ally of Richard Stephen Frion, French-born secretary of Henry VII and opportunistic enemy/ally of Richard Sir Robert "Robin" Clifford, alternate friend/betrayer of Richard James IV of Scotland, friend to Richard Madeline Warbeck de Faro, wife of Hernan de Faro, mother of Monina, adoptive mother of Richard, and sister of Mynheer Jahn Warbeck Hernan de Faro, a Moorish sailor converted to Christianity, husband of Madeline, father of Monina, adoptive father of Richard Henry VII of England, Earl of Richmond and first Tudor King of England Elizabeth of York, wife of Henry VII and sister of Richard Elizabeth Woodville, mother of Richard and former queen: widow of Edward IV Jane Shore, mistress of Edward IV, Richard's father Edward Plantagenet, 17th Earl of Warwick, son of George, Duke of Clarence, prisoner of Henry VII John de la Poole, Earl of Lincoln Lady Margaret Brampton, ally of Richard Sir Edward Brampton, her husband Arthur, Prince of Wales, eldest son of Henry VII and Elizabeth of York Margaret Tudor, eldest daughter of Henry and Elizabeth Prince Harry, second son of Henry and Elizabeth Thomas Grey, 1st Marquess of Dorset, son of Elizabeth Woodville by her first marriage Thomas Stanley, 1st Earl of Derby John de Vere, 13th Earl of Oxford Henry Stafford, 2nd Duke of Buckingham Lord Lovel John Morton, Bishop of Ely, close ally of Henry VII Richard Fox, Bishop of Exeter, Bath and Wells, Durham, and Winchester, ally of Henry VII Christopher Urswick Richard Simon Lambert Simnel Mynheer Jahn Warbeck, father of Perkin Warbeck Charles the Bold Isabella I of Castile Ferdinand II of Aragon Louis XI of France Jasper Tudor, 1st Duke of Bedford Sir Thomas Broughton Mary of Burgundy Lord Barry, ally of Richard Sir William Stanley, ally of Richard Meiler Trangmar, assassin disguised as a monk Maurice FitzGerald, 9th Earl of Desmond, ally of Richard John Lavallan, Lord Mayor of Dublin and ally of Richard John O'Water, previous and subsequent Lord Mayor of Dublin, ally of Richard Edward Stafford, 3rd Duke of Buckingham Lord Huntley, father of Katherine John Ramsay, 1st Lord Bothwell, Laird of Kilmaine and spy of Henry VII at the court of James IV Alexander Stewart, 2nd Earl of Buchan, ally of Ramsay Lord Broke Charles the Rash of Burgundy Margaret of York, Richard's aunt Thomas Geraldine, Earl of Kildare Martin Swartz René of Anjou John Radcliffe, 9th Baron FitzWalter Don Rodrigo Ponce de Leon, Marquess of Cadiz Bartholomew Diaz Sire de Beverem Boabdil el Chico El Zagal El Zogoybi Count de Tendilla Almoradi Gomelez Charles VIII of France Anne of Brittany Hubert Burgh Sir James Keating, prior of Kilmainham and ally of Richard Richard Fitzroy Sir Simon Mountford Sir Thomas Thwaites Sir Robert Ratcliffe Sir Richard Lessey William Worseley, Dean of St. Paul's Master William Barley Baron George Neville. ally of Richard Maximilian I, Holy Roman Emperor Adam Floyer Lord William Dawbenny Thomas Cressenor Thomas Astwood William Richford Thomas Poyns Doctor William Sutton Robert Langborne Sir William Lessey, Gilbert Dawbenny, brother of William Sir Edward Lisle John Tate, Lord Mayor of London Thomas Howard, 3rd Duke of Norfolk, 2nd Earl of Surrey Sir John Digby, Lieutenant of the Tower of London Sir John Peachy Lord Astley Sir Patrick Hamilton of Kincavil, ally of Richard Mary Boyd, suitor of James Lady Jane Kennedy, suitor of James Lord Audley Anne de Mowbray, 8th Countess of Norfolk John de Mowbray, 4th Duke of Norfolk Earl of Errol Earl of Douglas Sir Thomas Todd Sir Roderick-de-Lalane Andrew Stewart, Bishop of Moray Master Heron, lieutenant of Richard chosen by Monina de Faro Master Skelton, lieutenant of Richard chosen by Monina de Faro Master Treireife, lieutenant of Richard chosen by Monina de Faro William Courtenay, 1st Earl of Devon, ally of Henry VII Adam Wicherly Mat Oldcraft John de Vere, 15th Earl of Oxford Empson Garthe John Cheney Sir Harry de Vere Clim of Tregothius Swartz (son of Martin) Clym of the Lyn, a forester and ally of Richard Sir Hugh Luttrell, Lancastrian ordered to take Richard prisoner Long Roger, prisoner in the Tower of London who aids in Edward and Richard's escape attempt Dame Madge, Long Roger's wife (unseen character) Abel Blewet, prisoner in the Tower of London who aids in Edward and Richard's escape attempt, a murderous near-dwarf Mat Strangeways, prisoner in the Tower of London who aids in Edward and Richard's escape attempt, a drunk Master Astwood, prisoner in the Tower of London who aids in Edward and Richard's escape attempt, a miser in flashbacks Richard III of England, Richard's paternal uncle, who allegedly orchestrated his murder Anthony Woodville, 2nd Earl Rivers, Richard's maternal uncle, whose death was orchestrated by Richard III Edward V of England, Richard's older brother George Plantagenet, 1st Duke of Clarence, Richard's paternal uncle, whose death was orchestrated by Richard III Sir James Tirell, vassal of Richard III whom he was alleged to have hired to kill Richard John Dighton, servant of Tirell and alleged murderer of Richard James III of Scotland, father of James IV Thomas de Mowbray, 1st Duke of Norfolk Roger de Clifford, 5th Baron de Clifford Lady Maud Clifford Mistress Margery, Richard's governess Quotations Each chapter opens with a quotation, sometimes two. The quotations come from the following authors: Edmund Spenser, (I: 1, 5, 6, 15; II: 15; III: 10, 13, 15, 20) William Shakespeare (usually spelled "Shakspeare"), (I: 2, 3, 4, 11, 13, 17; II: 2, 3, 4, 6, 8, 9, 10, 13, 17, III: 3, 5, 6, 7, 8, 9, 12, 16, 17, Conclusion) Percy Bysshe Shelley, (I: 5, 12; II: 5, 9, III: 2, 21) Francis Beaumont and John Fletcher, (I: 7) Old Ballad, (I: 8, 9; III: 9) Lord Byron, (I: 9; III: 18) Homer's Hymn to Mercury, (I: 10) The Cyclops [ Percy Bysshe Shelley ], (I: 10) Thomas Moore, (I: 12; III: 4) Geoffrey Chaucer, (I: 14) Samuel Taylor Coleridge, (I: 16, 18) John Ford, (I: 17; II: 9, 14, 18; III: 1, 6) The Heir of Lynne, (II: 1) Two Noble Kinsmen, [John Fletcher and William Shakespeare] (II: 7, III: 14, 19) Ballad of Jane Shore, (II: 8) Ben Jonson, (II: 16) Friedrich Schiller's Wallenstein (III: 1, 8) Notes Bibliography Bennett, Betty T. "The Political Philosophy of Mary Shelley's Historical novels: Valperga and Perkin Warbeck". The Evidence of the Imagination. Eds. Donald H. Reiman, Michael C. Jaye, and Betty T. Bennett. New York: New York University Press, 1978. Brewer, William D. "William Godwin, Chivalry, and Mary Shelley's The Fortunes of Perkin Warbeck". Papers on Language and Literature 35.2 (Spring 1999): 187-205. Rpt. on bnet.com. Retrieved on 20 February 2008. Bunnell, Charlene E. "All the World's a Stage": Dramatic Sensibility in Mary Shelley's Novels. New York: Routledge, 2002. . Garbin, Lidia. "Mary Shelley and Walter Scott: The Fortunes of Perkin Warbeck and the Historical Novel". Mary Shelley's Fiction: From Frankenstein to Falkner. Eds. Michael Eberle-Sinatra and Nora Crook. New York: Macmillan; St. Martin's, 2000. Hopkins, Lisa. "The Self and the Monstrous". Iconoclastic Departures: Mary Shelley after "Frankenstein": Essays in Honor of the Bicentenary of Mary Shelley's Birth. Eds. Syndy M. Conger, Frederick S. Frank, and Gregory O'Dea. Madison, NJ: Fairleigh Dickinson University Press, 1997. Lynch, Deidre. "Historical novelist". The Cambridge Companion to Mary Shelley. Ed. Esther Schor. Cambridge: Cambridge University Press, 2003. . Sites, Melissa. "Chivalry and Utopian Domesticity in Mary Shelley's The Fortunes of Perkin Warbeck". European Romantic Review 16.5 (2005): 525-43. Spark, Muriel. Mary Shelley. London: Cardinal, 1987. . Wake, Ann M Frank. "Women in the Active Voice: Recovering Female History in Mary Shelley's Valperga and Perkin Warbeck". Iconoclastic Departures: Mary Shelley after "Frankenstein". Essays in Honor of the Bicentenary of Mary Shelley's Birth. Ed. Syndy M. Conger, Frederick S. Frank, and Gregory O'Dea. Madison, NJ: Farleigh Dickinson University Press, 1997. . External links The Fortunes of Perkin Warbeck (1830), Volume II from the Internet Archive The Fortunes of Perkin Warbeck (1830), Volume III from the Internet Archive The Fortunes of Perkin Warbeck (1857) from Google Books Category:1830 British novels Category:British historical novels Category:Novels by Mary Shelley

Greatest Hits is a 1983 greatest hits album by Australian soft rock group Air Supply. It spent one week on top of the Australian (Kent Music Report) album chart on 26 September 1983 The Jim Steinman-written and produced track "Making Love Out of Nothing at All" was released as a single and became Air Supply's last top 10 hit in the United States, peaking at No. 2 on the Billboard Hot 100. The album sold over 7 million copies in the United States. Track listings "Lost in Love" "Even the Nights Are Better" "The One That You Love" "Every Woman in the World" "Chances" "Making Love Out of Nothing at All" (Jim Steinman) (starts Side 2 on LP) "All Out of Love" "Here I Am (Just When I Thought I Was Over You)" "Sweet Dreams" Chart positions Personnel Russell Hitchcock - vocals Graham Russell - vocals, guitar Frank Esler-Smith - keyboard References External links Google Music: Air Supply Category:1983 greatest hits albums Category:Air Supply compilation albums Category:Arista Records compilation albums Category:Albums produced by Peter Dawkins (musician)

The Mercedes-Benz O305 was a highly successful single deck, double deck and articulated bus manufactured by Mercedes-Benz in Mannheim, West Germany from 1969 until 1987. It was built as either a complete bus or a bus chassis and was the Mercedes-Benz adaptation of the unified German VöV-Standard-Bus design, that was produced by many different bus manufacturers including Büssing, Magirus-Deutz, MAN, Ikarus, Gräf/Steyr, Heuliez, Renault, and Pegaso. The O305 was designed for use as a single-decker bus, however it was later redesigned to accommodate double-decker bodies. Germany Mercedes-Benz unveiled the O305 prototype in 1967, production in Mannheim started in 1969. A slightly elongated Standard-Überlandbus suburban model (11.3m) followed in 1970, replaced by the O307 class in 1972. From 1974 the O305 received a more powerful engine and an epicyclic gear rear axle plainly audible by its distinctive singing noise. An articulated version was named the O305G. In the mid 1970s, the Falkenried rolling stock manufacturer had developed a transmission concept with the engine and the power train placed in the rear part. After Mercedes-Benz had acquired the patent, a 1977 prototype was deployed by the Hamburger Hochbahn public transport operator. Production began in 1978. After a first converted trolleybus version was named the O305T was deployed in Kaiserslautern, Daimler-Benz built five articulated buses with a BBC-Sécheron electrical equipment (O305GT) which served the public transport in Kaiserslautern and the Bergen trolleybus system, from 1985 in Basel, and finally in Brașov, Romania. Four dual-mode bus types were built in 1983 and deployed in Esslingen and Essen. Twenty hybrid electric variants were used by the Stuttgarter Straßenbahnen public transport company and in Wesel. In 1979, the CMTC in Brazil imported one O305T for test until 1980. From 1984 onwards, the O305 was replaced by the second generation of the German Standard-Linienbus Mercedes-Benz O405. Production of the O305 ceased in early 1987. Hong Kong In Hong Kong, the O305 was the first bus model from outside United Kingdom and countries of Commonwealth of Nations to be purchased. A total of 41 buses were introduced, with the prototype in 1983 and the others in 1985. All were withdrawn and subsequently scrapped in 2001/02 except three, which are preserved by groups of bus enthusiasts in Hong Kong and Australia. Background and history For a long period of time, Hong Kong franchised bus operators were required by law to purchase double-decker buses produced in Commonwealth countries. After repealing the requirement in 1983, Mercedes-Benz supplied a two-axle 11-metre double-decker to Kowloon Motor Bus (KMB). The O305 demonstrator was registered on 4 August 1983. Following successful trials, KMB ordered another 40 in 1985, with improved frontal design and ventilation system. All the 41 buses were fitted with Alexander RH bodies. KMB later adopted a policy of acquiring 3-axle double-decker buses of similar length. Because Mercedes-Benz did not offer a 3-axle version of the O305, no more Mercedes-Benz buses were purchased by KMB. In service Initially, the first bus ran on route 105, which was new, running between Lai Chi Kok and Sheung Wan. However, Cross Harbour Tunnel's environment was unsuitable for this model, as well as the fact that the towing of these buses by the tow trucks used by the tunnel authority could result in damage to the chassis, so entire fleet were reallocated to express routes running between Yuen Long and Tsuen Wan/Kowloon. The O305s were renowned for their speed and power, with a maximum speed of over 120 km/h reported. The buses provided services on the trunk routes in Yuen Long until the mid-1990s. With newer buses (especially those with air conditioning) available for trunk services, the Mercedes were redistributed to North District and Tai Po and served there until their retirement on 22 November 2002. These buses had a unique livery designed by KMB, but all of them had the livery returned to the standard livery of KMB non-air-conditioned buses shortly before their re-distribution. Singapore In 1982, Singapore Bus Services (SBS) acquired a single Willowbrook-bodied Mercedes Benz O305 double-deck bus in June for trial purposes. A year later, SBS also took in a second Mercedes Benz O305 double-deck demonstrator with a prototype Alexander R-type body make that was previously exhibited at the 1982 Commercial Motor Show in the UK. These buses were retired in the mid 1990s. Satisfied with the trial, SBS purchased 200 Mercedes-Benz O305 double-deck buses with Alexander-R bodywork in 1984. They featured an 11,412 cc OM 407h engine with its modular W3D 080 R gearbox. At 11.1 metres long and a licensed capacity of 109 passengers, they were the largest non-air conditioned double-decker buses in Singapore. They entered service from 1984 to 1987 and were deployed to Ang Mo Kio, Toa Payoh and Hougang bus depots throughout their lifespan. Withdrawals began in 1999 and the last units were retired by late 2001. Australia Perth Perth was the first Australian city to operate the Mercedes-Benz O305. The first units entered service with the Metropolitan Transport Trust (MTT) in 1975. Over a period of eleven years between 1975 and 1986, over 400 O305s were purchased. Transperth (as the MTT was rebranded in 1986) and its contractors began withdrawing this sizable fleet of O305s in October 1999 although it would be 2012 until the last were withdrawn. The bodies were built by Freighter Industries, JW Bolton, Hillquip and Howard Porter. There were some unusual O305s operating in Perth. Examples include 444, which featured a Mauri (Italy) body assembled locally by JW Bolton and 007, an experimental bus (model OG305) with an LPG-fuelled engine. In 1984, 008 Australia's first CNG-fuelled bus entered service. From the success of the trial gas buses, two O305s (270/1) were converted to LPG operation in the early 1980s, a CNG-fuelled O305G was ordered and entered service in 1987 as 009. In the early 1990s 26 O305s were converted to CNG. Perth was also the first Australian city to operate the articulated Mercedes-Benz O305G. Three batches were purchased with 18 in 1979, three in 1980, and 19 in 1986/87. The first and second batches had bodywork completed by JW Bolton and Howard Porter and featured model OM 407h 240 hp (177 kW) naturally aspirated engines. To overcome sluggishness, the buses in the third batch (also featuring Howard Porter bodies but built to the VöV-II design) were fitted with model OM 407hA 280 hp (206 kW) turbocharged engines. Sydney The Public Transport Commission and its successors operated the largest fleet of O305s, purchasing 1,287 O305s and 30 articulated O305Gs, all bodied by Pressed Metal Corporation for use in Sydney and Newcastle. Originally 200 Mercedes-Benz O305s with Galvastress Mark 1 bodywork were delivered between May 1977 and August 1978 with one built with a prototype Mark 2 body. These were followed by an order for 550 Galvastress Mark 2 bodied O305s that remains the largest bus order in Australia. These were delivered between October 1978 and November 1980. Whilst the bodies on the Mark 1s had been an effectively the existing PMC body married with a VöV front, the Mark 2s were of the VöV design with a lower roofline and two-leaf doors. A further order saw 182 O305s bodied by with the Galvastress Mark 3 body enter service between August 1981 and October 1983 with one built with a prototype Mark 4 body. The revisions to the body were minor, and the most noticeable were a return to four-piece sliding windows to improve ventilation and to 203mm high route numbers at both the front and rear after the 127mm examples proved unpopular. The Mark 3 body was also used on 30 O305G articulated buses. A trial unit was delivered in September 1981 followed by the production units between September 1983 and May 1984. A fleet of 355 Mark 4 O305s were delivered between July 1984 and August 1987. The chassis on these was slightly revised, being fitted with ABS. Withdrawals commenced in 1989 with the final examples withdrawn in October 2012. At the time of withdrawal, some of these buses had accumulated more than 1 million kilometres of service Canberra ACTION took delivery of a fleet of 85 Ansair bodied Mercedes-Benz O305s between November 1981 and March 1985. They were built with standard Mercedes-Benz "StULB" fronts. After being refurbished in the early 1990s, the first were sold in 1995 and then at several other intervals until 1999. All were sold to private bus companies mainly in the Sydney and Melbourne metropolitan areas with 12 being exported to New Zealand to operate in Auckland and Wellington. Ansair also bodied five Mercedes-Benz O305G articulated buses between February and April 1983. These were sold in 1997/98 to private bus companies around Australia. Adelaide The State Transport Authority purchased 41 O305 and 51 O305G articulated buses for service on the O-Bahn Busway. The chassis were heavily modified at the Mitsubishi Motors plant in Tonsley. The rigid buses had their power increased to 240 hp (177 kW) and the articulateds to 280 hp (207 kW); they were the first buses to travel at a speed of 100 km/h on suburban routes. New Zealand Auckland Auckland Regional Authority and its successors had a fleet of over 300 Mercedes-Benz O305 buses which remained in use until 2005. Many of these were sold to other bus operators or converted for other uses including mobile homes. All were fitted with New Zealand Motor Bodies bodies, VoV bodies built under license. One has been preserved at the Museum of Transport and Technology. After serving the city of Auckland, some were rebuilt with low-floor bodies by DesignLine and Fairfax Industries, for further suburban use. New Plymouth New Plymouth City Transport purchased seven Mercedes-Benz O305 buses over two orders: 4 purchased in 1976 (on the back of the Auckland Regional Authority order). 3 purchased in 1984. Israel Egged in Israel purchased large numbers of O305s, some with locally made bodies including by Ha'argaz and Mervakim and others with bodies by Mercedes-Benz. United Kingdom SELNEC The South East Lancashire North East Cheshire Passenger Transport Executive purchased two O305s in 1973 and had them fitted with Northern Counties bodies with 43 seats and dual doors. They were evaluated against Leyland National and Metro-Scanias. Luton Airport Luton Airport purchased three O305G articulated buses in 1981 with Lex Services bodies based on Heuliez framing delivered in April 1981, they were fitted with only 35 seats allowing for large amounts of standing and luggage space. As they were used within the airport and not on public roads, they were left hand drive. They were the first rear-engined 'pusher' artics to enter service in the United Kingdom. References External links Category:Articulated buses Category:Bus chassis Category:Double-decker buses O305 Category:Single-deck buses Category:Trolleybuses Category:Vehicles introduced in 1969

Eufemio Abreu (born 1901 – death date unknown) was a Cuban baseball catcher in Negro league baseball. He played from 1919 to 1925 with the Cuban Stars (West) and the Indianapolis ABCs. References External links Category:1901 births Category:Year of death unknown Category:Cuban baseball players Category:Indianapolis ABCs players Category:People from Matanzas

XEZJ-AM is a radio station on 1480 AM in San Miguel, Jalisco. It is owned by Radiorama and known as 1480. History XEZJ received its concession on June 20, 1962. It was owned by Julio Romo Valdivia and based in Zapopan, with 250 watts of power. Carlos Fregoso Mendoza bought XEZJ in 1966, and power increased to 500 and later 1,000 watts. XEZJ was known as Radio Selecciones in the late 1970s and early 1980s, Zona Juvenil in the 1980s, 14-80 in the late 1990s, sports-formatted Solo Fútbol from 2003-06, and carried Radio Trece programs from 2006 to 2008. Until 2006, XEZJ broadcast from the Federalismo Norte AM transmitter used by XEBON-AM 1280. In 2016, XEZJ flipped from news/talk format "Ciudad 1480" to a motivational talk format known as "Simplemente Supérate", but in 2019, the station returned to the "1480" moniker. References Category:Radio stations in Guadalajara

Aurostibite is an isometric gold antimonide mineral which is a member of the pyrite group. Aurostibite was discovered in 1952 and can be found in hydrothermal gold-quartz veins, in sulfur-deficient environments that contain other antimony minerals. The mineral can be found in Yellowknife in the Northwest Territories of Canada, and the Timiskaming District in Ontario, Canada. Antimonides are rare and are normally placed in the sulfide class by mineralogists. See also List of minerals References Category:Gold minerals Category:Antimonides Category:Antimonide minerals Category:Pyrite group Category:Cubic minerals

Cambodia competed at the 1996 Summer Olympics in Atlanta, United States. It was the first time the nation had participated in the Olympic Games in 24 years. Athletics Men Women Swimming Men Women Wrestling Men's freestyle References Official Olympic Reports sports-reference Category:Nations at the 1996 Summer Olympics 1996 Olympic Games

Chamal Jayantha Rajapaksa (Sinhala: චමල් රාජපක්ෂ; Tamil: சமல் ராஜபக்ஷ; born 30 October 1942) is a Sri Lankan politician who was Speaker of the Parliament of Sri Lanka from 2010 to 2015. Previously he served as Minister of Ports & Aviation and Irrigation & Water Management. He hails from a well known political family in Sri Lanka. His father, D. A. Rajapaksa, was a prominent politician, independence agitator, member of parliament and Minister of Agriculture and Land in Wijeyananda Dahanayake's government. He is the elder brother of Mahinda Rajapaksa, who was President of Sri Lanka from 2005 to 2015. Nine members of the Rajapaksa family have been members of parliament in Sri Lanka. Shashindra Rajapaksa (eldest son of Rajapaksa) is the former chief Minister of Uva Provincial Council and former Basnayaka Nilame (Lay Custodian) of the Ruhunu Maha Kataragama devalaya. Early life and career Rajapaksa was born in Palatuwa in the Southern District of Matara and raised in Medamulana in the District of Hambantota. He hails from a well known political family in Sri Lanka. Rajapaksa had his entire education at Richmond College, Galle. As a student, he played Soccer for the School and was an Athlete. Having left school, he joined the Public Service. Public Service Entered the Public Service of Sri Lanka as a Police Officer serving in the Police Force for more than eight years. Served the State Trading General Corporation as the Asst. General Manager before getting into active politics in 1985. Political career Contested the by-election held in 1985 for Mulkirigala Electorate. Entered Parliament in 1989 as a member of parliament of the Sri Lanka Freedom Party representing Hambantota District. Has been a member of parliament continuously since 1989, retaining his seat in all elections held to date. Prior to the present appointment as Speaker of the Parliament he has held the following portfolios. Deputy Minister of Agriculture and Lands Deputy Minister of Ports & Southern Development Deputy Minister of Plantation Industries Minister of Agricultural Development Minister of Irrigation & Water Management Minister of Ports & Aviation Honorary titles "Sri Lanka Janaseva Vibhushana" Other positions held President, Sri Lanka – Russia Parliamentary Friendship Association President, Sri Lanka – Hungary Parliamentary Friendship Association Chairman, District Development Committee, Hambantota (District Secretariat) Chairman, Hambantota Development Foundation See also List of political families in Sri Lanka Speaker of the Parliament of Sri Lanka References External links The Rajapaksa Ancestry A people-based politician Parliament profile Category:Living people Category:Sri Lankan Buddhists Category:Speakers of the Parliament of Sri Lanka Category:Government ministers of Sri Lanka Category:Members of the 9th Parliament of Sri Lanka Category:Members of the 10th Parliament of Sri Lanka Category:Members of the 11th Parliament of Sri Lanka Category:Members of the 12th Parliament of Sri Lanka Category:Members of the 13th Parliament of Sri Lanka Category:Members of the 14th Parliament of Sri Lanka Category:Members of the 15th Parliament of Sri Lanka Category:1942 births Category:Alumni of Richmond College, Galle Chamal Category:Sinhalese politicians

The Queen Bess is a grade-II-listed public house in Scunthorpe, Lincolnshire, England. It opened in 1959 and is one of the few remaining examples of postwar pubs that have not been altered, closed down or demolished. Location The pub is on Derwent Road, in the southeast of the town, close to the British Steel Corporation Scunthorpe Steelworks. History Designed by local architects Wilburn and Son, the pub was built by the Samuel Smith Old Brewery—who remain the owners—and opened on 18 December 1959. It was named after a similarly titled blast furnace at the nearby Appleby-Frodingham steelworks, which had opened in 1950 and was at that point part of the biggest steelworks in Britain. The sign outside the pub features a picture of Queen Elizabeth I on one side, and a picture of a blast furnace on the other. It quickly became a focal point of the local area. Architecture The premises has been largely unaltered since its construction. It was Grade-II-listed in 2018, as one of five postwar pubs—and the second in Scunthorpe—to be awarded this status. It features a brick exterior and a plain tile roof, which was designed to be compatible with new local housing developments. The National Heritage List for England consider the pub to be one of the best examples of post–World War II 20th-century pub architecture, and notes that many pubs of a similar age have been closed or demolished. Most of the interior fittings date from the original opening, including bar counters, fixed seating, furniture and doors. References External links Category:Buildings and structures completed in 1959 Category:Grade II listed pubs in Lincolnshire Category:Grade II listed buildings in North Lincolnshire Category:Scunthorpe

Dingyuan County () is a county of Anhui Province, China. It is under the administration of Chuzhou city. History In December 2011, Taiwanese businessman Zhang Jiulin () held a press conference in which he described unfair treatment at the hands of local officials in Dingyuan County in a dispute about embezzlement at a company his father had owned which lead to Zhang Jiulin serving seven months in jail. Administrative Divisions Towns: Dingcheng (), Luqiao (), Zhangqiao (), Chihe (), Jiangji (), Zhuwan (), Lianjiang (), Cang (), Jiepaiji (), Xisadian (; Hsi-san-shih-li-tien 西三十里店), Yongkang (), Sangjian (), Sanheji (), Outang (), Daqiao (), Wuxu () Townships: Qilitang Township (), Nengren Township (), Erlong Huizu Township (), Fangang Township (), Yanqiao Township (), Fuxiao () Other areas: Dingyuan Economic and Technological Development Zone (), Dingyuan Salt Chemical Industrial Park (), Lingjiahu Farm () References Category:Chuzhou

The banner-tailed kangaroo rat (Dipodomys spectabilis) is a species of rodent in the family Heteromyidae. It is found in arid environments in the southwestern United States and Mexico where it lives in a burrow by day and forages for seeds and plant matter by night. Description The banner-tailed kangaroo rat can grow to a length of about . The dorsal surface is ochre-buff with some black-tipped hairs and the underparts are white. The species' most distinctive characteristic is the black-banded, white-tipped bushy tail which is waved like a banner. The hind legs of the kangaroo rat are much longer than its forelegs and locomotion is by hopping. Distribution and habitat The banner-tailed kangaroo rat is found in the southwestern United States and Mexico in two isolated populations. The range of the larger northern population includes arid parts of western Texas, much of Arizona and northern New Mexico, and the Mexican states of Sonora, Chihuahua and Zacatecas. The southern population occurs mostly in the Mexican states of Aguascalientes and San Luis Potosí. This kangaroo rat inhabits desert grassland with isolated scrubby bushes. It dies out of an area if the shrub cover increases to over 20%. Behavior The banner-tailed kangaroo rat is nocturnal and spends the day in a complex excavated burrow. On the surface, a characteristic mound develops as the animal digs and repairs tunnels, and removes old bedding, spoiled food and seed husks. The excavated material is ejected from one of several entrances and a mound builds up over time. Observations of a newly constructed tunnel system showed that a mound in diameter and high was created in about two years and that each burrow system is occupied by a single kangaroo rat. The silky pocket mouse (Perognathus flavus) sometimes shares a burrow with the banner-tailed kangaroo rat. The banner-tailed kangaroo rat feeds on seeds and other parts of plants, most notably grass seeds in the form of whole seed-heads. It caches surplus food in its burrow, and is the most assiduous hoarder among the kangaroo rats. In a research study where the rats were fitted with radio-tracking equipment, individuals had a home range of about which overlapped slightly with that of its neighbours. Kangaroo rats emerged from their burrows soon after sunset and bounded swiftly to feeding areas, foraged for two or three hours and then hurried back to its burrow where it remained. Another burst of activity occurred a couple of hours before dawn. The foodstuffs collected and carried in the cheek pouches were seed heads and grass tufts and were stored in layers in the burrow in chambers up to in diameter. The banner-tailed kangaroo rat uses foot-drumming in territorial defense, and makes a different foot-drumming signal when predators such as the gopher snake (Pituophis melanolsucus) are spotted. Foot-drumming seems not to be used to warn conspecifics in adjoining ranges of danger, instead being used in parental care and to inform the predator that its potential prey is alert, making the chances of successful predation low. Status The banner-tailed kangaroo rat has very specific habitat requirements and if threatened by invasion of the open desert grassland by creosote bush, mesquite and other woody plants. It is common in some localities, but in general the population trend is downwards and the IUCN lists its conservation status as "near threatened". References Category:Mammals described in 1890 Banner-tailed Kangaroo Rat Category:Mammals of Mexico Category:Mammals of the United States Category:Taxonomy articles created by Polbot

Paary is a village in the administrative district of Gmina Susiec, within Tomaszów Lubelski County, Lublin Voivodeship, in eastern Poland. It lies approximately south-west of Tomaszów Lubelski and south-east of the regional capital Lublin. The village has a population of 680. References Paary

Delias paoaiensis is a species of pierine butterfly endemic to Cordillera Central Mountains of Luzon, in the Philippines. The wingspan is 52–56 mm. The species was originally described as a subspecies of Delias nuydaorum, but can be distinguished by the paler yellow marking in the subapical area of the underside of the forewings and hindwings. References paoaiensis Category:Butterflies described in 1987

Shanxi merchants, also known as Jin merchants (), refer to the group of merchants from Shanxi province, China. Jin is an abbreviated name of Shanxi. Even though the history of noticeable Shanxi merchants can be dated back to as early as the Spring and Autumn Period, more than 2000 years ago, Shanxi merchants became prominent during the Ming and Qing dynasties, and their dominant influence in Chinese commerce, within the nation and with neighboring Mongolia, Russia, and Japan, lasted for more than 500 years. The Shanxi merchants also operated an early Chinese type of draft bank known as the piaohao, these were the dominant form of banks in China until the fall of the Qing dynasty in 1911. History Shanxi merchants were among the earliest Chinese businessmen and their history could be traced back to the Spring and Autumn Period and the Warring States period. Southern Shanxi first came into commercial prominence due to its proximity to the political and cultural centers of ancient China. However, it was not until the Ming and Qing dynasties, that Shanxi merchants really stood out among other Chinese merchant groups, built a strong and long-lasting commercial network and accumulated enormous wealth. At the beginning of Ming dynasty, the newly established government was in constant fighting with the remnant of the expelled Mongolian armies, along the northern border. In order to reduce the cost of logistics to transport food and other essential supplies to the military, the Ming government decided to grant salt sales license to those who deliver supplies for the frontier soldiers. The salt trade, as a high margin trade of essential goods, had been historically monopolized by the government to ensure enough tax, and the distribution of salt sales licenses served as one of the main profit sources for the early Shanxi merchants. Shanxi is located in North China close to the Ming-Northern Yuan border, and Yuncheng city in southern Shanxi has a very large natural salt production lake, therefore the geographical proximity was conveniently exploited by these merchants. In Qing dynasty, merchants from central Shanxi basin, including Yuci, Qixian, Taigu, Pingyao, etc pioneered the first private financial system, so-called draft banks or Piaohao, throughout and even beyond China. By the end of the nineteenth century, thirty-two piaohao with 475 branches were in business covering most of China, and the central Shanxi region became the de facto financial centres of Qing China. During the Republic of China period, the Qing Shanxi merchants based on conventional draft banks and tea trade had largely fallen. The prominent example of Shanxi merchants during this time is H. H. Kung, who was highly influential in determining the economic policies of the Kuomintang-led Nationalist government. Legacies Business and culture legacy Shanxi merchants were active for more than five hundred years from the early Ming dynasty, creating centuries-old prosperity, leaving significant business and cultural legacies. Among the diverse businesses scope that Shanxi merchants had worked on, there are two main trades, one is the draft bank system, or Piaohao, serving as the main financial institutions, and the other is the tea trade to Mongolia and Russia, in exchange of fur and European goods. All piaohao were organised as single proprietaries or partnerships, where the owners carried unlimited liability. They concentrated on interprovincial remittances, and later on conducting government services. From the time of the Taiping Rebellion, when transportation routes between the capital and the provinces were cut off, piaohao began involvement with the delivery of government tax revenue. Piaohao grew by taking on a role in advancing funds and arranging foreign loans for provincial governments, issuing notes, and running regional treasuries. To successfully run a nationwide financial system, credibility was of paramount importance for the draft banks. There were numerous stories that Shanxi draft banks honored their bank notes even after generations or major disasters. An honorary system to the highest degree was a main legacy of the Shanxi merchants. They widely employed joint ventures among families living in the same villages or towns, yet they generally avoided using direct relative in the business management, direct relatives could only be owners together but not managers. This way they minimized the interference of personal bias based on kinship with professional business management. They were the first to separate the ownership and management of businesses, which is crucial for professional business development, such as draft bank financial systems. The professionalism of Shanxi Merchants was also well-known. Their professionalism was characterized by dedication and focus. The families of Shanxi Merchants were generally different from historically wealthy families, who gained wealth mainly through political privilege with key family members as bureaucrats in the court. A lot of Shanxi merchants tended to run businesses without ambition in politics. Although some of them did eventually seek higher social status by joining the Chinese bureaucratic system, and combined the business network and wealth with political power. China Central Television created an eight-part documentary about them in 2006. Architecture legacy The enormous wealth accumulated from the international trade and the financial institutions had enabled the Shanxi merchants to build luxurious family residences The houses and gardens built by them are culture and architecture heritages now, and most of these buildings are scattered throughout the central Shanxi basin. The notable architecture complexes are: Wang Family Compound in Lingshi, which is the largest of the Shanxi Courtyard Houses. Qiao Family Compound in Qi County Qu Family Compound in Qi County Chang Family Compound in Yuci Cao Family Compound in Taigu The Kung Family Residence in Taigu, where the family of H. H. Kung used to live. The Meng Family Courtyard in Taigu, later, this private family compound was transformed to the Ming Hsien school (铭贤学校), which is further incorporated as part of Shanxi Agricultural University. Shen Family Compound, (申家大院) in Changzhi. Origin of Shanxi Banks There is still no consensus on the details of origin of Shanxi Banks. Some scholars argue that the Shanxi banks are native innovation from China, while others argue a potential influence from Russia. Rishengchang Rishengchang, the first draft bank or piaohao (票號), originated from Xiyuecheng Dye Company Pingyao in central Shanxi. Rishengchang was estimated to be founded during the Qing Dynasty in 1823. However, the exact founding year remains controversial, some scholars argue it was found in 1797 or 1824. To deal with the transfer of large amounts of cash from one branch to another, the company introduced drafts, cashable in the company's many branches around China. Although this new method was originally designed for business transactions within the Xiyuecheng Company, it became so popular that in 1823 the owner gave up the dye business altogether and reorganized the company as a special remittance firm, Rishengchang Piaohao. In the next thirty years, eleven piaohao were established in Shanxi province, including Pingyao and neighboring counties of Qi County, Taigu, and Yuci. By the end of the nineteenth century, thirty-two piaohao with 475 branches were in business covering most of China, and the central Shanxi region became the de facto financial centres of Qing China. The Chinese banking institutions of draft bank or piaohao were also known as Shanxi banks because they were owned primarily by Shanxi merchants. All piaohao were organised as single proprietaries or partnerships, where the owners carried unlimited liability. They concentrated on interprovincial remittances, and later on conducting government services. From the time of the Taiping Rebellion, when transportation routes between the capital and the provinces were cut off, piaohao began involvement with the delivery of government tax revenue. Piaohao grew by taking on a role in advancing funds and arranging foreign loans for provincial governments, issuing notes, and running regional treasuries. Morck 2010 Hypothesis of Russian Influence on Shanxi Draft Bank Over the centuries the Silk Road had become less favourable due to centuries of deterioration and destabilisation, the Golden Horde had greatly depopulated Central Asia and bandits had completely drained most of the region of commerce. By the late 16th century, the Silk Road had become nearly impassable making it desolate for commercial purposes. Thus in the 19th century, the Shanxi merchants did business in the Xinjiang region, which was the entry into western China, but none of the merchants would trade along the (former) route itself at this point. As the trade had ceased in this region Western relic hunters of the 18th and 19th centuries would often describe ruins along the once magnificent trading and commercial route. The Ming dynasty had made trading through the sea illegal and following the Manchu conquest of the Ming dynasty, the Qing had ordered the sterilisation of a 50 li (or 16 kilometers) wide area along the entire Chinese coast, the Qing Armu leveled all buildings and removed all residents of the area inland in three days, this move was done to isolate Southern Ming dynasty rebels on Taiwan. The quarantine band around the Chinese coast which was marked with signs stating "Anyone found over this line shall be beheaded instantly", was thoroughly patrolled by the military of the Qing dynasty and the affected area was widened a total of three times. In the year 1683 the coastal areas of China were allowed to be resettled and in the year 1865 at the port cities of Guangzhou, Zhangzhou, Ningpo, and Yuntai a more limited form of international trade was allowed by the government of the Qing dynasty. This very limited form of international trade along some parts of the Chinese coast was ended when, in the year 1757, the Qianlong Emperor had closed off all of these port cities to foreigners once again. Limited trade resumed in Guangzhou following the uninvited arrival of British ships in the year 1759 and the restricted reopening of the city a year later in 1760. The restrictions placed on foreign trade by the government of the Qing dynasty was known as the cohong system (or the kung hung system), only select Chinese merchants were allowed to trade with pre-screened and completely unarmed male foreign merchants on a riverbank outside of the city walls of Guangzhou for a limited time during a designated "trading season", and the trade conducted during these "trading seasons" had strict quotas. These dealings were supervised by corrupt government officials that were seeking bribes from the parties involved. During this era foreigners doing business in China risked unpredictable fines imposed on them by corrupt government officials, enthusiastic torture, imprisonment based on arbitrary accusations, and instant death until the year 1842, this was when the British were victorious in the First Opium War. The government of the Qing dynasty was forced to open four more port cities, known as treaty ports, and Common Law enclaves were established in all five Chinese treaty port cities under the treaty. As the piaohao came into existence during this period of xenophobia, they were an independently formed Chinese parallel to the European banking system created by the Shanxi merchants and because trade along the Chinese coastlines was so restricted the Shanxi merchants managed to form international trade networks across different routes. Trade with the Russian Empire During its history, the banking industry in China has evolved parallel to that of the western world, the sudden appearance of genuine banks and financial companies from Europe in China exposed this. It is suspected that the banks created by the Shanxi merchants might have actually been inspired by western banks due to their trade with Russia. As the Silk Road had become completely choked off by the time of the Qing dynasty, and its government had the Chinese ports basically hermetically sealed off from foreign trade, only a small amount of international trade through the Gobi desert was conducted starting in Shanxi. The Russian Empire was eager to engage in trade with the Chinese, every year the Shanxi merchants would transport various goods such as silk, cloth, tea, sugar, cigarettes, and porcelain to the city of Lanzhou and the territory of Xinjiang, as well as through the city of Kyakhta to the branches of the Shanxi merchants in far away cities like Moscow and the Russian capital city of St. Petersburg. Chinese tea was imported primarily in the form of hefty hard-packed tea bricks which allowed each camel to carry large quantities in a more compact manner and were sometimes used as an alternative currency. The trade routes between imperial Russia and the Qing dynasty was known as the "Tea Road" and following the signing of the Kyakhta Treaty in the year 1727 the trading posts of Kyakhta, Zuluhaitu, and Nerchinsk were opened to trade with the Chinese, though only Kyakhta ever saw any significant trade and basically all goods from and to China went through the city. Kyakhta was strategically located next to Outer Mongolia. The Tea Road was a trade route extending 13,000 kilometers through land, crossing more than 200 cities in China (including Outer Mongolia), and Russia with its influence extending beyond these countries. Initially, the imperial Russian state maintained a complete monopoly on the lucrative trade with China, furthermore the government of the Qing dynasty required a prior preclearance of all exported goods in its capital city of Beijing, this policy initially meant that trade between the two countries was minimal. But in the year 1755, the government of the Qing dynasty dispensed with preclearance. Trade saw another boom when Catherine the Great had opened up the city of Kyakhta to private Russian merchants in the year 1762. By the mid-1800s Shanxi merchants were selling long Boyar caravans full of exported goods that headed to St. Petersburg for resale to the rest of Europe and the Americas. The Shanxi merchants were the dominant Chinese merchants operating in Kyakhta and the rest of Russia along the Tea Road. Both the Russians and the Shanxi merchants benefitted greatly from this trade until the Qing was forced to open up several of its port cities following its defeat in the Opium Wars. The Shanxi province itself did not plant tea itself, but the Shanxi merchants sold Chinese tea around the world through the route. The Tea Road route along which the old Shanxi merchants were the major force behind the international Chinese tea business started from the Wuyi Mountains in the province of Fujian in Southeast China, this mountain was notably the birthplace of many of China's renowned teas. Possible Russian inspiration for the piaohao While the Shanxi merchants entered Russia, banks in imperial Russia took deposits, they made loans, exchanged different currencies, and let merchants and traders transfer funds to each other, though they primarily only made loans to noblemen they favoured. Furthermore the banks in Russia were constantly unstable and felt high pressure to lend money to court favourites. The imperial Russian capital city of St. Petersburg was the westernmost known location of a Shanxi merchant operation, furthermore the city was also the doorway of Russia to the rest of Europe. Because of its status, St. Petersburg also housed many branch offices of Western European banking and financial companies, Thompstone in 2004 described the city as being "a 'City of London' in miniature" due to the huge influence of British merchants and their banks over the city of St. Petersburg. Randall Morck and Fan Yang, in their 2010 paper "The Shanxi Banks" claimed that it was a plausible explanation that the Shanxi merchants could have been inspired by these British banks to create the piaohao. They hypothesised that the Shanxi merchant Li Daquan, who while running the Xiyucheng dyed goods company's operations, organized the silver shipments between the city of Tianjin and the province of Shanxi. The goods shipped to Tianjin would have first gone through Kalgan, where the Russian Kyakhta caravans would pass beneath the Great Wall. They proposed that Li Daquan had heard about how the European banking system worked through other Shanxi merchants that had done business in European Russia and that he decided to try it in China, Randall Morck and Fan Yang claimed that Li Daquan deliberately omitted saying that his ideas that established the piaohao were of European origin as an extreme culture of xenophobia existed in the Qing dynasty at the time. Possible reasons why the Shanxi merchants were more successful than those from other provinces There are many proposed reasons as to why the Shanxi merchants found success during the Manchu era while merchants from other provinces were generally less successful. One proposition is that the province of Shanxi benefitted from gold and silver that was stolen out of the imperial treasury of the declining Ming dynasty. In the year 2007 a coin board of 1.5 ton pre-Ming cash coins was discovered at a construction site in the province of Shanxi, which gave this proposed reason more credence. Another plausible explanation for the position that Shanxi merchants had is based on defecting 1640s Ming soldiers reappearing in the Shanxi province acting as private security to the region's merchants, this gave the merchants from this province a distinct edge under waning rule of law during the transition from Ming to Qing. A similar hypothesis proposes that hiding 1640s Ming soldiers were redirecting their talents to commerce. While locals from Shanxi were oddly absent from the top rank imperial exam records during the Qing dynasty, the dynasty's 19th-century enthusiasm for the services of the piaohao asperses this hypothesis somewhat. The most plausible explanation of the financial prominence of the province of Shanxi states that its salt works at Xiechi Lake fostered mercantile activity that would ultimately need banks. A state salt monopoly held by the imperial government persisted, with only a few minor interruptions, from the Han dynasty until the year 1370 during the second year of the Ming dynasty. In 1370 the army of the Ming began using its salt rights, known as yan yin, which were initially redeemable only at the Xiechi Lake, to pay for transporting provisions to Chinese soldiers stationed on the Great Wall. As the Shanxi merchants were handling this lucrative business from its very beginnings, they managed to get a piece of the Ming state's monopoly and the imperial government quite likely netted more revenues of the salt monopoly because of higher overall efficiency. This policy that benefited the Shanxi merchants remained in effect long enough for them to accumulate a substantial amount of wealth for themselves. This hypothesis regarding the rise of the Shanxi merchants also accords with evidence that the region comprising the current Shanxi province was not an important commercial centre until the reign of the Ming dynasty. See also Shanxi Piaohao Yan Xishan References External links CCTV documentary Category:History of Shanxi Category:Merchants Category:Economic history of China

Kwon Tong-hyok (; born January 30, 1985) is a North Korean sport shooter. Kwon represented North Korea at the 2008 Summer Olympics in Beijing, where he competed in the men's 10 m air pistol, along with his teammate Kim Jong-Su. He finished only in twenty-sixth place by two points ahead of Belarus' Kanstantsin Lukashyk from the final attempt, for a total score of 575 targets. References External links NBC 2008 Olympics profile Category:North Korean male sport shooters Category:Living people Category:Olympic shooters of North Korea Category:Shooters at the 2008 Summer Olympics Category:1985 births Category:Shooters at the 2010 Asian Games Category:Asian Games competitors for North Korea

is a railway station located in Higashiyama-ku, Kyoto, Kyoto Prefecture, Japan. Lines Keihan Electric Railway Keihan Main Line Adjacent stations References Category:Railway stations in Kyoto

Humphreys House or Humphreys Building may refer to: in the United States David C. Humphreys House, Huntsville, Alabama, listed on the National Register of Historic Places (NRHP) Humphreys-Ryan House, Hot Springs, Arkansas, NRHP-listed, in Garland County Gen. David Humphreys House, Ansonia, Connecticut, NRHP-listed in New Haven County Sanford-Humphreys House, Seymour, Connecticut, listed on the NRHP in New Haven County, Connecticut Sir John Humphreys House, Swampscott, Massachusetts, NRHP-listed Rosemary-Humphreys House, Greenwood, Mississippi, listed on the NRHP in Leflore County, Mississippi Humphreys Drugstore Building, Grandfield, Oklahoma, listed on the NRHP in Tillman County, Oklahoma See also Humphrey House (disambiguation)

Jerzy Miller may refer to: Jerzy Miller, a Polish poet Jerzy Miller, Polish Minister of the Interior

Chipchikovo () is a rural locality (a village) in Toshkurovsky Selsoviet, Baltachevsky District, Bashkortostan, Russia. The population was 16 as of 2010. There is 1 street. Geography It is located 9 km from Starobaltachyovo, 6 km from Toshkurovo. References Category:Rural localities in Bashkortostan Category:Rural localities in Baltachevsky District

Tobique is an unincorporated community in Rogers Township, Cass County, Minnesota, United States, near Remer. It is along Tobique Road NE near Cass County Road 4. References Category:Unincorporated communities in Cass County, Minnesota Category:Unincorporated communities in Minnesota

{{DISPLAYTITLE:Tau2 Lupi}} Tau2 Lupi, Latinized from τ2 Lup, is a binary star system in the constellation Lupus. It is visible to the naked eye with a combined apparent visual magnitude of 4.34. Based upon an annual parallax shift of 10.22 mas as seen from Earth, it is located around 319 light years from the Sun. The two components orbit each other with a period of 26.2 years and a high eccentricity of 0.94. The brighter component is a magnitude 4.93 subgiant star with a stellar classification of F4 IV. Its companion is an A-type star with visual magnitude 5.55 and class A7:. References Category:F-type subgiants Category:Lupus (constellation) Lupi, Tau2 126354 070576 5396 Category:Binary stars Category:Durchmusterung objects

The girls' 100 metre breaststroke event in swimming at the 2014 Summer Youth Olympics took place on 19 and 20 August at the Nanjing Olympic Sports Centre in Nanjing, China. Results Heats The heats were held at 10:15. Semifinals The semifinals were held at 18:45. Final The final was held at 18:14. References Category:Swimming at the 2014 Summer Youth Olympics

Cerro Cora is a 1978 Paraguayan film set on the last days of the Paraguayan War. Cast Roberto De Felice as Francisco Solano López Rosa Ros as Eliza Lynch See also Battle of Acosta Ñu Battle of Cerro Cora External links Cerro Cora at YouTube Category:Paraguayan films Category:Films based on actual events Category:Spanish-language films Category:Guaraní-language films Category:Paraguay in fiction Category:War drama films

Bombus eximius is a species of bumblebee that belongs to the subgenus Melanobombus in the simplified subgeneric classification. It is found in the Southern, Eastern and Southeastern parts of the Asian continent. Characteristics Bombus eximius is a very large species of bumblebee. The queens are 28–29 mm () long, while the female workers are and the male workers . The color of the hair on the thorax is black, and that on the mid and hind tibiae and the basitarsus is orange. The bright coloration has also been described as "yellowish red" (via ). This species can easily be misidentified as Bombus flavescens. The close-up view of the face of Bombus eximius shows the oculomandibular distance (OMD), i.e., the distance between the compound eye and the mandible, to be 0.9–1.0 times the mandible breadth. The labrum, i.e., lips, have irregular lamella, but are mostly straight. The inner eye margin has scattered large punctures. Ecology The species is relatively uncommon in low altitude areas between around the Sichuan basin area. It has been found in the Himalayan region, Myanmar, Thailand, Vietnam, China (Yunnan, Xizang, Sichuan, Fujian, Jiangxi, Guangdong, Guangxi, Guizhou), Taiwan and in Japan. References Category:Bumblebees Category:Hymenoptera of Asia Category:Insects described in 1852

Beata Szalwinska (Polish: Beata Szałwińska), is a Polish pianist, known for her classical music concerts in Poland, Germany, Belgium, Denmark, France, Luxembourg, and Switzerland living since 1999 in Luxembourg. Early years 1972-1980: Ecole de musique Emil Mlynarski in Warsaw (Poland) 1980-1985: Józef Elsner Secondary Music School with Anna Radziwonowicz in Warsaw, Poland 1980-1985: Master of Arts - Frederic Chopin Academy of Music with professor Barbara Muszynska in Warsaw, Poland 1992-1993: Ecole Normale de Musique A. Cortot, with Marian Rybicki in Paris. 1992-1994 : ‘’Conservatoire de Musique d’Olivier Messiaen’’ with Sergiei Markarov. Discography CD of a piano concert with compositions of Ravel, Schubert, Chopin, Skriabin and Szymanowski Awards Award for the best interpretation of the IV Symphony of the composer Karol Szymanowski. "Her very start (pianoconcert:IV Simphonie of Karol Szymanowski) showed a beautiful, calm phrase with almost Chopin-like sound, she charmed with her colourful interpretation. The performance tended to a classical form, but was brought alive by articulation motifs, attractive phrasing and a very fresh approach. Beyond any doubt Beata Szalwinska is a very talented pianist which was confirmed by the standing ovation,": Appreciation by :pl:Krzysztof Baculewski References External links Homepage of Beata Szalwinska (reference page) Site of the Quintett Aconcagua Biography on musiciansgallery Category:Polish classical pianists Category:Polish women pianists Category:Living people Category:21st-century classical pianists Category:21st-century women musicians Category:Year of birth missing (living people) Category:Women classical pianists

Longview Baptist Temple, often abbreviated LBT, is an Independent Fundamental Baptist (IFB) Formed in 1960, it has been at its present location since 1971. The church has a bus ministry which services the cities of Longview, Gladewater, Kilgore, and Tyler. The church refers to itself as a "fundamental, independent, soul winning, separated, Bible-preaching (KJV Only) church" and is notable for its family outreach programs and fundamentalist teachings. The Longview Baptist Temple expanded its ministries in 1982 by establishing Texas Independent Baptist Seminary and Schools (formerly Texas Baptist College), a four-year unaccredited Christian college, as well as LBT Schools, which provides elementary through high school education. As Of March 1, 2009, the Longview Baptist Temple is currently headed by senior pastor Dr. Bob Gray II. Ministries In addition to English services, as well as the Texas Independent Baptist Seminary and Schools, the church has a ministry interpreting for Spanish members as well as for deaf members. Jail and nursing home ministries, as well as a ministry for those with special needs of all types] have also been added. Sunday school classes are provided for children from the nursery department through high school. The Adult Sunday school department offers classes ranging from college age to the Young at Heart Senior Citizens Class. LBT supports many missionaries around the world and in the United States. References External links Longview Baptist Temple homepage Texas Baptist College Category:Christian fundamentalism Category:King James Only movement Category:Unaccredited Christian universities and colleges in the United States Category:Christian organizations established in 1960 Category:Baptist churches in Texas Category:Longview, Texas Category:1960 establishments in Texas

Jim Agler is a mathematician who is a professor at the University of California, San Diego. He is a fellow of the American Mathematical Society since 2016, for "contributions to operator theory and the theory of analytic functions of several complex variables". He obtained his Ph.D. from the Indiana University Bloomington in 1980 under the supervision of John B. Conway. His thesis was on Sub-Jordan operators. Agler and John E. McCarthy are the authors of the book Pick Interpolation and Hilbert Function Spaces (American Mathematical Society, 2002). Some efforts to extend the Herglotz representation theorem are described in Classical function theory, Operator Dilation Theory, and Machine Computations on Multiply-Connected Domains. References External links http://www.math.ucsd.edu/~jagler/pdf/Curriculum%20Vitae.pdf Category:Year of birth missing (living people) Category:Living people Category:American mathematicians Category:University of California, San Diego faculty Category:Indiana University Bloomington alumni Category:Place of birth missing (living people)

Club Deportivo Eldense is a Spanish football team based in Elda, in the autonomous community of Valencia. Founded in 1921 it plays in Tercera División – Group 6, holding home matches at Estadio Nuevo Pepico Amat, which has a capacity of 4,036 spectators. History One of the oldest clubs in the Valencian Community, Eldense enrolled in the Valencian Football Federation in 1924, and started competing in Tercera División 19 years later. It first appeared in Segunda División in the 1956–57 season, narrowly avoiding relegation after finishing in 16th position; the first spell in that tier lasted three years, in a total of five at the professional level. Match fixing allegations On 4 April 2017, Eldense coach Filippo Vito di Pierro and general manager Nobile Capuani were arrested by Spanish authorities on charges of corruption. The detentions occurred after club president David Aguilar made complaints of match fixing following a 0–12 loss to FC Barcelona B, whilst Eldense player Cheikh Saad said that he had seen Aguilar arguing with di Pierro at half-time of the match, calling the latter a "scoundrel"; subsequently, the former asked La Liga president Javier Tebas to investigate those allegations. Eldense temporarily suspended all sporting activities, also ending its contract with the Italian investment group represented by Capuani. They also released 12 players, with five people being arrested in connection with the events. Season to season 5 seasons in Segunda División 11 seasons in Segunda División B 58 seasons in Tercera División Honours Tercera División: 1955–56, 1961–62, 1965–66, 1966–67, 1978–79, 1982–83, 1983–84, 1984–85, 1985–86, 1991–92, 1997–98, 2013–14 Current squad Famous players References External links Official website Futbolme team profile Club & stadium history Category:Football clubs in the Valencian Community Category:Association football clubs established in 1921 Category:1921 establishments in Spain

Pachybrachis xantholucens is a species of case-bearing leaf beetle in the family Chrysomelidae. References Further reading Category:Cryptocephalinae Category:Articles created by Qbugbot Category:Beetles described in 1915

Jahan Khvosh (, also Romanized as Jahān Khvosh, Jahan Khosh, and Jahān Khowsh) is a village in Borborud-e Gharbi Rural District, in the Central District of Aligudarz County, Lorestan Province, Iran. At the 2006 census, its population was 419, in 84 families. References Category:Towns and villages in Aligudarz County

Viking Line Abp is a Finnish shipping company that operates a fleet of ferries and cruiseferries between Finland, the Åland Islands, Sweden and Estonia. Viking Line shares are quoted on the Helsinki Stock Exchange. Viking Line is operated from the Åland Islands. Company history Early years: 1959–66 Viking Line's history can be traced back to 1959, when a group of sea- and businessmen from the Åland Islands province in Finland formed Rederi Ab Vikinglinjen, purchased a steam-powered car-ferry SS Dinard from the UK, renamed her and began service on the route Korpo (Finland)–Mariehamn (Åland)–Gräddö (Sweden). In the same year the Gotland-based Rederi AB Slite began a service between Simpnäs (Sweden) and Mariehamn. In 1962, a disagreement caused a group of people to leave Rederi Ab Vikinglinjen and form a new company, Rederi Ab Ålandsfärjan, who began a service linking Gräddö and Mariehamn the following year. Soon the three companies, all competing for passengers between Åland Islands and Sweden, realised that they in the long run all stood to lose from mutual competition. In 1965 Vikinglinjen and Slite began collaborating, and in the end of July 1966 Viking Line was established as a marketing company for all three companies. At this time Rederi Ab Vikinglinjen changed their name to Rederi Ab Solstad, in order to avoid confusion with the marketing company. The red hull livery was adopted from Slite's Ålandspilen service (to which it had been taken from the colour of the chairman's wife's lipstick!). In 1967 Rederi Ab Ålandsfärjan changed its name to SF Line and in 1977 Rederi Ab Solstad was merged into its mother company Rederi Ab Sally. 1967–85 Because Viking Line was only a marketing company, each owner company retained their individual fleets and could choose on which routes to set their ships (naturally there was also co-ordination on schedules and such). Each company's ships were easy to distinguish by name: all Sally ships had a "Viking" prefix on their names, Slite took their names from Roman and Greek mythologies, while SF Line's names ended with -ella in honor of managing director Gunnar Eklund's wife Ellen Eklund. During the 1970s Viking expanded greatly and overtook Silja Line as the largest shipping consortium on the Northern Baltic Sea. Between 1970 and 1973 Slite and Sally took delivery of five nearly identical ships built at Meyer Werft Germany, namely MS Apollo and MS Diana for Slite, and MS Viking 1, MS Viking 3 and MS Viking 4 for Sally. MS Viking 5, delivered in 1974, was an enlargened version of the same design. These so-called Papenburg sisters can be considered to be one of the most successful ships designs of all times (the shipyard built three additional sisters of the original design for Transbordadores for ship services in Mexico: Coromuel, Puerto Vallarta and Azteca). In 1973 Viking Line started service on the Turku–Mariehamn–Stockholm route, directly competing with Silja Line for the first time. The next year Sally began Viking Line traffic between Helsinki and Stockholm. For the next decade this route stayed in their hands, whereas on other routes the three companies operated together. By the latter half of the 1970s, Sally was clearly the dominant partner in the consortium. In 1980 they took delivery of three new ferries (MS Viking Saga, MS Viking Sally and MS Viking Song), largest to have sailed under Viking's colours. This further established their dominance over the other partners, although SF Line did take delivery of the new MS Turella and MS Rosella in 1979–80 and Slite MS Diana II in 1979. In the early 1980s Sally started expanding their operations to other waters, which became the company's failing as those operations were largely unprofitable and ultimately made Sally unable to invest on new tonnage for Viking Line service. 1985–93 In 1985 a new leaf was turned in Viking Line's history when SF Line's brand-new MS Mariella, at the time the largest ferry in the world, replaced MS Viking Song on Helsinki–Stockholm service, breaking Sally's monopoly on the route. The next year Slite took delivery of Mariella's sister MS Olympia and thus forced Sally out of Helsinki–Stockholm traffic completely. While SF Line and Slite were planning additional newbuilds, Sally were in an extremely poor position financially and in 1987 Effoa and Johnson Line, the owners of Silja Line, purchased Sally. As a result, SF Line and Slite forced Sally to leave the Viking Line consortium. Between 1988 and 1990 SF Line took delivery of three new ships (MS Amorella, MS Isabella and MS Cinderella) while Slite took delivery of two (MS Athena and MS Kalypso). Unfortunately Wärtsilä Marine, the shipyard building one of SF Line's newbuilds and both of Slite's, went bankrupt in 1989. SF Line avoided financial repercussions, their Cinderella had been continuously paid for as her construction progressed. Hence it was SF Line who owned the almost completed ship when the shipyard went bankrupt. Slite however had signed a more traditional type of contract, the Kalypso was to be paid for on delivery. Since the shipyard owned the unfinished ship, this led to an increased cost for the Kalypso—about 200 million SEK more than had been originally envisaged. In the end, despite the financial problems, by 1990 Viking Line had the largest and newest cruiseferry fleet in the world. In 1989 Slite started planning MS Europa, which was to be the jewel in the company's crown, the largest and most luxurious cruiseferry in the world. Unfortunately for them Sweden entered a financial crisis during the construction of the ship, which led to devaluation of the Swedish krona. This in turn meant that the cost for the Europa increased by 400 million SEK. When time came to take delivery of the new ship, Slite did not have the funds to pay for it and their main funders (Swedish Nordbanken, who were also the main funders of Silja Line) refused to loan them the money needed. Eventually the ship ended up in Silja Line's fleet and Slite was forced to declare bankruptcy in 1993. 1993–2010 Following the bankruptcy of Rederi AB Slite, SF Line was left as the sole operator under the Viking Line brand. The remaining two Slite ships, Athena and Kalypso were auctioned in August 1993. SF Line made a bid for the Kalypso, but both ships ended up sold to the newly established Malaysian cruise ship operator Star Cruises. In 1995 SF Line changed their name into Viking Line. Between 1994 and 1996 the company operated a fast ferry service from Helsinki to Tallinn during the summers on chartered catamaran ships. In 1997 they purchased MS Silja Scandinavia from Sea-Link Shipping AB and renamed her for Helsinki–Stockholm service. It has been reported that around the same time plans were made to construct a pair of new ships for the Helsinki–Stockholm service so that Viking could better compete with Silja on that route, but the plans were shelved. In 2006 Sea Containers Ltd—that had become the main owner of Silja Line in 1999—placed Silja Line and their cargo-carrying subsidiary SeaWind Line for sale, except for and that were transferred under Sea Container's direct ownership and eventually sold. Viking Line placed a bid for their main competitor, but were outbid by the Estonian Tallink. The first new ship built for Viking Line since Slite's MS Kalypso in 1990, , had been ordered from Aker Finnyards in 2005, in response to growing competition from Tallink on the Helsinki–Tallinn route. The Viking XPRS eventually entered service for Viking in April 2008. A second new ship was ordered in January 2007, when Viking Line announced that they had placed an order for a ferry at the Spanish shipyard Astilleros de Sevilla. The project name for the ship, that would have replaced the on the Mariehamn–Kapellskär route, was Viking ADCC. Her delivery was originally expected for March 2009, but after delivery of the ship had been delayed multiple times, on 8 February 2010 Viking Line decided to cancel the contract altogether. 2010– Nils-Erik Eklund retired as Viking Line's CEO in July 2010. He was replaced by Mikael Backman, who has previously worked with Royal Caribbean. In interviews Backman has stated he hopes to introduce features from Caribbean cruise ships to Viking Line vessels, as well as begin selling Viking's routes to North American customers as a new cruise experience. In a seminar held in January 2010, Backman stated that Viking Line were negotiating with nine different shipyards about the possibility of constructing a pair of ships to replace Amorella and Isabella on the Turku–Stockholm service. The possibility of using liquefied natural gas engines and other emission-reducing technologies were reportedly researched, while according to Mikael Backman the ships would include various features akin to those found onboard cruise ships such as Royal Caribbean International's . Projected delivery dates for the vessels were May 2012 and February 2013. In October 2010 Viking Line signed a letter of intent with STX Turku for a 57,000 GT cruiseferry for the Turku–Stockholm route. Two months later, the formal order for the new ship was placed. The new ship, christened Viking Grace, was laid down on 6 March 2012 and launched on 10 August. The ship entered service in January 2013. Viking Line had an option for a sister ship but announced in May 2012 that they have decided not to build it. Viking Line revealed in November 2016, that a letter of intent had been signed with Chinese shipyard Xiamen Shipbuilding for the construction of a 63,000 GT cruiseferry that would on completion replace the Amorella in the Viking Line fleet. The new ship would be LNG powered and would sport Flettner rotors to reduce fuel consumption. Fleet Current fleet Under construction Former ships Additionally a large number of ferries were chartered during the 1970s, 1980s and 1990s for seasonal traffic. Ordered but never delivered See also Finnish Maritime Cluster List of Finnish companies Viking References External links Category:Ferry companies of Finland Category:Companies listed on the Helsinki Stock Exchange Category:Companies established in 1963 Category:Cruise lines

Diodora pica is a species of sea snail, a marine gastropod mollusk in the family Fissurellidae, the keyhole limpets and slit limpets. References External links To World Register of Marine Species Category:Fissurellidae Category:Gastropods described in 1835

The neutral unit of construction or neutral unit of currency (code: NUC) is a private currency used by the airline industry, to record fare calculation information. A set of exchange rates is issued by the International Air Transport Association (IATA) every month. The ticket component prices are converted from the original currency (of the country of commencement of travel) and recorded on the airline ticket. The NUC system came into being on 1 July 1989, having superseded the older "Fare Construction Unit" (FCU) system. , the NUC depends of the COC (Country of Commencement of the Travel. Each country who has a strong currency, has a IROE too. A similar unit, formerly used by the European railway industry is the UIC Franc (XFU). References Category:Private currencies Category:Airline tickets Category:International Air Transport Association

Onuralp Bitim (born March 31, 1999) is a Turkish professional basketball player who plays as a small forward for Pınar Karşıyaka of the Turkish Basketbol Süper Ligi (BSL). He won the slam dunk contest twice, during 2018 Basketbol Süper Ligi All-Star weekend and 2020 Basketbol Süper Ligi All-star weekend. References External links Onuralp Bitim Euroleague.net Profile Onuralp Bitim TBLStat.net Profile Onuralp Bitim Eurobasket Profile Onuralp Bitim TBL Profile Category:Living people Category:1999 births Category:Anadolu Efes S.K. players Category:Karşıyaka basketball players Category:Small forwards Category:Turkish men's basketball players

Atrosalarias holomelas, the brown coral blenny, is a species of combtooth blenny native to coral reefs of the southwestern central Pacific Ocean. It grows to a length of and can be found in the aquarium trade. References holomelas Category:Fish described in 1872

Psilocybe papuana is a species of mushroom in the family Strophariaceae. See also List of Psilocybin mushrooms Psilocybin mushrooms Psilocybe References Category:Entheogens Category:Psychoactive fungi papuana Category:Psychedelic tryptamine carriers Category:Fungi of North America

The 2008 Tennessee Lady Volunteers softball team was an American softball team, representing the University of Tennessee for the 2008 NCAA softball season. The team played their home games at Sherri Parker Lee Stadium. The team's season was cut short by Angela Tincher and the Virginia Tech Hokies in the Knoxville Regional, failing to qualify for the Women's College World Series for the first time since 2004. Roster Schedule |- !colspan=9| USF Tournament |- !colspan=9| Tennessee Classic |- !colspan=9| NFCA Leadoff Classic |- !colspan=9| |- !colspan=9| SEC Tournament |- !colspan=9|NCAA Knoxville Regional References Category:Tennessee Volunteers softball seasons Tennessee Tennessee Volunteers softball season Tennessee

James (Jay) B Dickman (born 1949), is an American photographer, he won the 1983 Pulitzer Prize for feature photography while a staff member for the Dallas Times Herald. In the same year he also won the World Press Golden Eye for a series of photos from the war in El Salvador. Dickman has also been awarded the Distinguished Journalist award from Sigma Delta Chi, and multiple awards in other competitions. A National Geographic photographer, with more than 25 assignments for the NG Society, he is the co-author of Perfect Digital Photography, an extensive guide to the entire process of photography in the digital age. Dickman owns and conducts a series of photographic workshops, Firstlight Workshops, which has been reviewed in multiple publications. External links Dickman on olympus-esystem.jp References Category:1949 births Category:American photographers Category:Pulitzer Prize for Feature Photography winners Category:Living people

Zygoballus incertus is a species of jumping spider which occurs in Panama. History and taxonomy The species was first described from a female specimen by the entomologist Nathan Banks in 1929 as Atelurius incertus. Arachnologist Arthur M. Chickering described the species, including a male allotype, in his 1946 paper, "The Salticidae (Spiders) of Panama". Chickering expressed doubts about whether the species belonged to Atelurius: "I am unable to come to any decision as to the correct placement of this species... I know nothing better to do with it for the present than to retain it here pending further knowledge." In 1987, arachnologist María Elena Galiano reassigned Chickering's male allotype to Sassacus. Regarding the female type specimen, she remarked that it was "without a doubt fissidentate, and should be excluded from [Atelurius]." Citing the fact that Chickering noted similarities with Zygoballus, Galiano transferred the species out of Atelurius and into Zygoballus. Characteristics of the male were described in 1996 by Wayne Maddison. References External links Zygoballus incertus at Worldwide database of jumping spiders Zygoballus incertus at Global Species Database of Salticidae (Araneae) Zygoballus incertus at Salticidae: Diagnostic Drawings Library Category:Salticidae Category:Endemic fauna of Panama Category:Spiders of Central America Category:Spiders described in 1929 Category:Taxa named by Nathan Banks

Pat Daly (4 December 1927 - 1 January 2003), also known as Paddy Daly was an Irish former footballer who played as a centre half. He joined Shamrock Rovers in 1948 as a defender. He also had a brief spell in England with Aston Villa in the 1949–50 season playing just three games for the Birmingham-based club. He won his one and only senior cap for the Republic of Ireland national football team on 8 September 1949 in a 3–0 win over Finland in Dalymount Park, Dublin in a World Cup Qualifying game. Daly's appearance that day was shrouded in controversy, however. The FAI had unwittingly infringed the rules of the World Cup tournament by bringing on a substitute, which at the time, prohibited players being replaced. Daly represented the League of Ireland XI on 3 occasions while at Glenmalure Park. Honours League of Ireland Shield Shamrock Rovers - 1951/52 Sources The Hoops by Paul Doolan and Robert Goggins () External links Pat Daly at Aston Villa Player Database Category:Association footballers from County Dublin Category:Republic of Ireland association footballers Category:Ireland (FAI) international footballers Category:Shamrock Rovers F.C. players Category:Aston Villa F.C. players Category:League of Ireland players Category:English Football League players Category:1927 births Category:2003 deaths Category:League of Ireland XI players Category:Association football defenders

The 2014 FIBA Intercontinental Cup was the 24th edition of the FIBA Intercontinental Cup for men's professional basketball clubs and the 23rd edition of the tournament being in the form of a true intercontinental tournament for clubs. The 2 game aggregate score tournament took place at the HSBC Arena in Rio de Janeiro, Brazil, on September 26 and September 28, 2014, in order to determine the world club champion. The tournament was contested between the 2013–14 season EuroLeague champions, Maccabi Electra, and the 2014 FIBA Americas League champions, Flamengo. Series summary Flamengo won the series by aggregate score 156-146. Game 1 Game 2 Rosters Referees Recep Ankarali Jorge Vázquez Daniel Hierrezuelo Source: MVP Nicolás Laprovíttola - ( Flamengo) References External links 2014 Intercontinental Basketball Cup 2014 FIBA Intercontinental Cup Official Site Microsite by FIBA Americas Euroleague.net 2014 FIBA Intercontinental Press Conference Intercontinental Cup (Basketball), 2014 Category:FIBA Intercontinental Cup Category:International sports competitions in Rio de Janeiro (city) Category:2014–15 in Brazilian basketball Category:International basketball competitions hosted by Brazil Category:2014–15 in Israeli basketball

Christopher Fitzgerald is an American painter based in Austin, Texas. Born in 1977, he graduated from Western Washington University in 1999 having studied under Ed Bereal. After his college education, Fitzgerald spent the summer in Italy and France studying art and returned to Seattle where he first began exhibiting his paintings. His first solo show sold out in the fall of 1999 during the WTO protests. Austin Chronicle visual arts writer Rachel Koper listed him as one of her "favorite individual artists of 2004" and one of her "favorite artists by body of work in 2005". Shortlisted for Austin Museum of Art's 22-To-Watch 2005 exhibition and the Arthouse Texas Prize in 2006, he then studied at the Yale University School of Art in the summer of 2008. Leading up to his studies at Yale, the artist created the Public Paintings Project by distributing small paintings throughout the world for people to find in public places. In 2015, his paintings were featured in the New American Paintings publication. Studying under Brian Alfred and Robert Yarber, Fitzgerald received his MFA from Penn State University. He currently holds an appointment as assistant professor of art at Concordia University Texas. References External links Saatchi Gallery Profile Official Christopher Fitzgerald Website Category:1977 births Category:Living people Category:20th-century American painters Category:American male painters Category:21st-century American painters

Angelo Bencivenga (born 25 July 1991) is an Italian footballer who plays as a right midfielder for Santarcangelo. Career Bencivenga returned to Italy in January 2009 for Udinese in January 2009, from Swiss side La Chaux-de-Fonds. In summer 2011, Bencivenga was signed by Parma F.C. on free transfer, but joined Simone Malatesta at Pro Vercelli in a co-ownership soon after, for €500. On 22 June 2012, Parma became full owners of the player again, but also formed a new temporary deal for Bencivenga. On 31 January 2013 he joined Ternana. References External links Category:1991 births Category:Living people Category:Italian footballers Category:A.S. Livorno Calcio players Category:Parma Calcio 1913 players Category:F.C. Lumezzane V.G.Z. A.S.D. players Category:F.C. Pro Vercelli 1892 players Category:Ternana Calcio players Category:U.S. Lecce players Category:Como 1907 players Category:Serie B players Category:Association football midfielders

The place name Middleport may refer to: Canada Middleport, Ontario United Kingdom, Middleport, Staffordshire in England United States Middleport, New York Middleport, Ohio Middleport, Pennsylvania Middleport, Wisconsin

Alexander Grigorievich Melnikov (20 October 1930 – 25 December 2011) was Soviet and post-Soviet Russian politician; Communist Party high-ranking official in 1986–1991; the First Secretary (mayor) of Siberian town of Seversk, the First Secretary (governor) of Tomsk (1983–1986), and Kemerovo regions. In 1990–2000's – head of CIS Ministry Managing department, advisor of the Union State Secretary. One of the leaders of the Communist Party of Russian Federation (1993–2011). Alexander Melnikov was born on 20 October 1930 in the small town Orekhovo-Zuyevo of Moscow Region in a family of public servants. In 1953 after graduating from Moscow State University of Civil Engineering at the age of 23 began his career in Siberia where he started working as an engineer on Sovien Nuclear project near Tomsk (firstly the object was called "Post box number 5", later becoming Tomsk-7 town, the future Seversk town). In 1953–1955 was the supervising engineer of Siberian Chemical Plant. In 1957 got second higher education in University of Marxism–Leninism, later the same year joined the Communist Party. In 1959–1963 worked as an instructor and then chief of civil construction department in Tomsk-7. In 1963–1966 – chief of the Executive Committee of Tomsk-7 In 1965 graduated from Higher Party School. In 1966 was elected the First Secretary (mayor) of Tomsk-7. From 1970 to 1983 – on recommendation of Yegor Ligachev worked as the chief of civil construction department of Tomsk Region, deputy secretary and then second secretary of Tomsk Region. (1973–1983). In April 1983 replaced the 'irreplaceable' Yegor Ligachev as the First Secretary (governor) of Tomsk Region. Since January 1986 chief of the civil construction department in Central Committee of Communist Party in Moscow. In 1988–1990 moved back to Siberia – worked as the First Secretary of Kemerovo Region, chief of the Kuznetsk Basin. In 1990–1991 worked in Moscow in Central Committee of Communist Party. After the collapse of Soviet Union Alexander Melnikov was one of the creators of Russian Federation Communist Party, where he worked as a secretary of Communist Parties Council. In 1991–1994 – CEO of civil construction company Monolitsroi. In 1996–1998 – on invitation of RF Minister Aman Tuleev worked as a chief of Strategy Department in the Ministry of CIS Cooperation. In 2000–2002 – chief advisor of The Secretary of the Union State. Since 2002 – president of the International Association of Business Cooperation. Holding the leading positions in Tomsk region Alexander Melnikov made a significant contribution to construction of such towns as Tomsk, Seversk, Strezhevoy, Kedrovy, paid much attention to rural development, improvement of wood, oil, gas and nuclear industries as well as to public needs, thus he is warmly remembered in Tomsk and Kemerovo regions. Was married, has two daughters, three granddaughters and one grandson. References Category:1930 births Category:2011 deaths Category:Soviet politicians Category:Russian politicians

The following lists events that happened or will happen in Argentina in 2019. Incumbents President: Mauricio Macri (until December 10) - Alberto Fernández (starting December 10) Vice President: Gabriela Michetti (until December 10) - Cristina Fernández de Kirchner (starting December 10) Events January January 1: Jair Bolsonaro is inaugurated as president of Brazil. Chancellor Jorge Faurie attends the inauguration, as president Mauricio Macri was on vacation. January 2: Former president Fernando de la Rúa is hospitalized because of cardiac problems. January 3: The Argentine government reassured its claim in the Falkland Islands sovereignty dispute at the 186º anniversary of the British occupation in 1833. January 4: Cacerolazo in Buenos Aires against the raises in taxes. January 10: No Argentine politicians attend the second inauguration of Nicolás Maduro in Venezuela. Macri calls him a dictator in his Twitter account. January 14: Milagro Sala is sentenced to 13 years of prison, for corruption charges. January 15: Macri makes his first speech at the Santa Cruz Province, alongside kirchnerite governor Alicia Kirchner. January 16: Macri meets with Bolsonaro in Brasil. Both of them rejected Maduro as a dictator. January 18: The KKL honors the prosecutor Alberto Nisman with a memorial, four years after his death. January 21: Macri signs a decree to regulate the asset recovery from corruption cases. January 23 Macri acknowledges Juan Guaidó as President of Venezuela during the 2019 Venezuelan presidential crisis. Kirchnerist politicians, on the other hand, support Maduro and consider the appointment of Guaidó as a coup d'état organized by the United States. Cristina Fernández de Kirchner, ally of Maduro during his presidency, did not make comments. January 27: La Rioja Province celebrates a referendum over an amendment to the provincial constitution, to allow governor Sergio Casas to run for a new term of office. The parties, however, do not agree on the interpretation of the results. January 29: After some weeks of speculation, governor María Eugenia Vidal announces that the provincial elections in the Buenos Aires Province will be held together with the 2019 Argentine general election. January 30 In line with Vidal, Buenos Aires mayor Horacio Rodríguez Larreta announces that the election in the Buenos Aires city will also be held together with the national ones. Musician Manuel Vilca is hospitalized in Bolivia, and has to pay 17,000 US dollars for the treatments. This starts a diplomatic conflict between Jujuy governor Gerardo Morales and Bolivian president Evo Morales, as Bolivians are treated in Argentine hospitals for free. February February 3: Agustín Zbar, president of the AMIA, resigns. He had proposed the DAIA to decline the case against former president Cristina Fernández de Kirchner, which the DAIA rejected. He is replaced by Ariel Eichbaum. March April April 25: Sinceramente, the first book written by Cristina Fernández de Kirchner, former President of Argentina and current Senator for the Buenos Aires Province, is released Predicted and scheduled events May End of the 2018–19 Argentine Primera División tournament. October Argentine general election, 2019 Unknown month Martín Fierro Awards ceremony. Superclásico Births Deaths January 10 – Leo Satragno, musician. January 21 – Emiliano Sala, Argentine professional footballer (b. 1990) February 11 – Ricardo Boechat, Argentine-born Brazilian journalist (b. 1952) February 17 – Eduardo Bauza, first Chief of the Cabinet of Ministers of Argentina. February 23 – Natacha Jaitt, model. February 26 – Christian Bach, actress. March 2 – Franco Macri, Italian-Argentine businessman (b. 1930) May 5 – Paco Cabasés, Argentine professional footballer (b. 1916) July 9 – Fernando de la Rúa, 43rd President of Argentina (b. 1937) July 19 – César Pelli, Argentine-American architect (b. 1926) July 21 – Hugo Cóccaro, Argentine politician (b. 1954) August 12 – José Luis Brown, Argentine footballer (b. 1956) See also List of Argentine films of 2019 2019 Pan American Games References External links Category:2019 in Argentina Category:2010s in Argentina Category:Years of the 21st century in Argentina Argentina

Wiwibloggs is a website and YouTube channel focusing on the Eurovision Song Contest. The site launched in April 2009 and is a web site focusing on Eurovision. It had a seasonal audience, peaking at 250,000 page views per day during the week of Eurovision in May 2016, based on Google Analytics data. History In April 2015, wiwibloggs won Arts & Culture Blog of the Year at the National UK Blog Awards, recognising it as the top blog in the country across architecture, design, entertainment and music. Later that month, William Lee Adams, a former correspondent at TIME magazine, was the only Eurovision blogger to speak on a panel at the Eurovision Song Contest 60th Anniversary Conference in London. In the official programme for the event, the European Broadcasting Union described wiwibloggs as the "most popular and innovative" Eurovision website. During Eurovision 2016, Adams and fellow wiwibloggs correspondent Deban Aderemi served as special guests on Studio Eurovision, the official Eurovision preview show from Swedish host broadcaster SVT. The show aired the hour before the Eurovision semi-finals and the grand final. References External links WiwiBloggs.com Category:British music websites Category:Internet properties established in 2009 Category:Eurovision Song Contest

Atyphella dalmatia is a species of firefly in the genus Atyphella. It was discovered in 2009. References Category:Lampyridae Category:Bioluminescent insects Category:Beetles described in 2009

Per Johan Gabriel Wikström (born 21 February 1985) is a Swedish politician of the Social Democrats. He served as Minister for Public Health, Healthcare and Sports in the Swedish Government from 2014 to 2017. On 5 May 2017, Wikström announced he will be on sick leave due symptoms related to burnout. Annika Strandhäll served acting Minister for Public Health, Healthcare and Sports during his sick leave, and on 27 July 2017 he resigned from his position. Wikström started his career in the Swedish Social Democratic Youth League in Västmanland County in 2006. He was a member of the national executive board of the youth league from 2007 to 2011 and national chairman from 2011 until being appointed cabinet minister in 2014. As national chairman, Wikström confronted the Social Democrats leadership by pushing a proposal of a 90-day warranty for young unemployed people through the Social Democrats Congress in 2013. The proposal was rejected by the party leadership, but gained hearing by the Congress delegates and is now one of the Löfven cabinet's key reforms since taking office in 2014, although it has not been implemented or announced yet (as of August 2016). In March 2017, Wikström participated in the first ever gathering of the Party of European Socialists’ health ministers, chaired by Jevgeni Ossinovski. References |- Category:1985 births Category:Living people Category:Swedish Social Democratic Party politicians Category:Swedish Ministers for Health