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John Wesley

John Wesley (28 June 1703 – 2 March 1791) was an English cleric, theologian, and evangelist who was a leader of a revival movement within the Church of England known as Methodism. The societies he founded became the dominant form of the independent Methodist movement that continues to this day.

Educated at Charterhouse and Christ Church, Oxford, Wesley was elected a fellow of Lincoln College, Oxford, in 1726 and ordained as an Anglican priest two years later. At Oxford, he led the "Holy Club", a society formed for the purpose of the study and the pursuit of a devout Christian life. After an unsuccessful two year ministry in Savannah, Georgia, he returned to London and joined a religious society led by Moravian Christians. On 24 May 1738, he experienced what has come to be called his evangelical conversion. He subsequently left the Moravians and began his own ministry.

A key step in the development of Wesley's ministry was to travel widely and preach outdoors, embracing Arminian doctrines. Moving across Great Britain and Ireland, he helped form and organise small Christian groups (societies and classes) that developed intensive and personal accountability, discipleship, and religious instruction. He appointed itinerant, unordained evangelists—both women and men—to care for these groups of people. Under Wesley's direction, Methodists became leaders in many social issues of the day, including the abolition of slavery and support for women preachers.

Although he was not a systematic theologian, Wesley argued against Calvinism and for the notion of Christian perfection, which he cited was the reason that he felt God "raised up" Methodists into existence. His evangelicalism, firmly grounded in sacramental theology, maintained that means of grace played a role in sanctification of the believer; however, he taught that it was by faith a believer was transformed into the likeness of Christ. He held that, in this life, Christians could achieve a state where the love of God "reigned supreme in their hearts", giving them not only outward but inward holiness. Wesley's teachings, collectively known as Wesleyan theology, continue to inform the doctrine of Methodist churches.

Throughout his life, Wesley remained within the established Church of England, insisting that the Methodist movement lay well within its tradition. In his early ministry years, Wesley was barred from preaching in many parish churches and the Methodists were persecuted; he later became widely respected, and by the end of his life, was described as "the best-loved man in England".

Early life
John Wesley was born on 28 June 1703 in Epworth, 23 miles (37 km) north-west of Lincoln. He was the fifteenth child of Samuel Wesley and his wife Susanna Wesley (née Annesley). Samuel Wesley was a graduate of the University of Oxford and a poet who, from 1696, was rector of Epworth. He married Susanna, the twenty-fifth child of Samuel Annesley, a dissenting minister, in 1689. Ultimately, she bore nineteen children, nine of whom lived beyond infancy. She and Samuel Wesley had become members of the Church of England as young adults.

As in many families at the time, Wesley's parents gave their children their early education. Each child, including the girls, was taught to read as soon as they turned five years old. They were expected to become proficient in Latin and Greek and to have learned major portions of the New Testament by heart. Susanna Wesley examined each child before the midday meal and before evening prayers. The children were not allowed to eat between meals and were interviewed singly by their mother one evening each week for the purpose of intensive spiritual instruction. In 1714, at age 11, Wesley was sent to the Charterhouse School in London (under the mastership of John King from 1715), where he lived the studious, methodical and, for a while, religious life in which he had been trained at home.

Apart from his disciplined upbringing, a rectory fire which occurred on 9 February 1709, when Wesley was five years old, left an indelible impression. Some time after 11:00 pm, the rectory roof caught on fire. Sparks falling on the children's beds and cries of "fire" from the street roused the Wesleys who managed to shepherd all their children out of the house except for John who was left stranded on an upper floor. With stairs aflame and the roof about to collapse, Wesley was lifted out of a window by a parishioner standing on another man's shoulders. Wesley later used the phrase, "a brand plucked out of the fire", quoting, to describe the incident. This childhood deliverance subsequently became part of the Wesley legend, attesting to his special destiny and extraordinary work. Wesley was also influenced by the reported haunting of Epworth Rectory between 1716 and 1717. The Wesley family reported frequently hearing noises and occasionally seeing apparitions which they believed were caused by a ghost called 'Old Jeffery'.

Education

In June 1720, Wesley entered Christ Church, Oxford. After graduating in 1724, Wesley stayed on at Christ Church to study for his master's degree.

He was ordained a deacon on 25 September 1725—holy orders being a necessary step toward becoming a fellow and tutor at the university. On 17 March 1726, Wesley was unanimously elected a fellow of Lincoln College, Oxford. This carried with it the right to a room at the college and regular salary. While continuing his studies, he taught Greek and philosophy, lectured on the New Testament and moderated daily disputations at the university. However, a call to ministry intruded upon his academic career. In August 1727, after completing his master's degree, Wesley returned to Epworth. His father had requested his assistance in serving the neighbouring cure of Wroot. Ordained a priest on 22 September 1728, Wesley served as a parish curate for two years.

In the year of his ordination he read Thomas à Kempis and Jeremy Taylor, showed his interest in mysticism, and began to seek the religious truths which underlay the great revival of the 18th century. The reading of William Law's Christian Perfection and A Serious Call to a Devout and Holy Life gave him, he said, a more sublime view of the law of God; and he resolved to keep it, inwardly and outwardly, as sacredly as possible, believing that in obedience he would find salvation. He pursued a rigidly methodical and abstemious life, studied Scripture, and performed his religious duties diligently, depriving himself so that he would have alms to give. He began to seek after holiness of heart and life.

Wesley returned to Oxford in November 1729 at the request of the Rector of Lincoln College and to maintain his status as junior fellow.

Holy Club
During Wesley's absence, his younger brother Charles (1707–88) matriculated at Christ Church. Along with two fellow students, he formed a small club for the purpose of study and the pursuit of a devout Christian life. On Wesley's return, he became the leader of the group which increased somewhat in number and greatly in commitment. The group met daily from six until nine for prayer, psalms, and reading of the Greek New Testament. They prayed every waking hour for several minutes and each day for a special virtue. While the church's prescribed attendance was only three times a year, they took Communion every Sunday. They fasted on Wednesdays and Fridays until nones (3:00 pm) as was commonly observed in the ancient church. In 1730, the group began the practice of visiting prisoners in gaol. They preached, educated, and relieved gaoled debtors whenever possible, and cared for the sick.

Given the low ebb of spirituality in Oxford at that time, it was not surprising that Wesley's group provoked a negative reaction. They were considered to be religious "enthusiasts", which in the context of the time meant religious fanatics. University wits styled them the "Holy Club", a title of derision. Currents of opposition became a furore following the mental breakdown and death of a group member, William Morgan. In response to the charge that "rigorous fasting" had hastened his death, Wesley noted that Morgan had left off fasting a year and a half since. In the same letter, which was widely circulated, Wesley referred to the name "Methodist" with which "some of our neighbors are pleased to compliment us." That name was used by an anonymous author in a published pamphlet (1732) describing Wesley and his group, "The Oxford Methodists". This ministry, however, was not without controversy. The Holy Club ministered and maintained support for Thomas Blair who in 1732 was found guilty for sodomy. Blair was notorious among the townspeople and his fellow prisoners, and Wesley continued to support him.

For all of his outward piety, Wesley sought to cultivate his inner holiness or at least his sincerity as evidence of being a true Christian. A list of "General Questions" which he developed in 1730 evolved into an elaborate grid by 1734 in which he recorded his daily activities hour-by-hour, resolutions he had broken or kept, and ranked his hourly "temper of devotion" on a scale of 1 to 9. Wesley also regarded the contempt with which he and his group were held to be a mark of a true Christian. As he put it in a letter to his father, "Till he be thus contemned, no man is in a state of salvation."

Journey to Savannah, Georgia

On 14 October 1735, Wesley and his brother Charles sailed on The Simmonds from Gravesend in Kent for Savannah in the Province of Georgia in the American colonies at the request of James Oglethorpe, who had founded the colony in 1733 on behalf of the Trustees for the Establishment of the Colony of Georgia in America. Oglethorpe wanted Wesley to be the minister of the newly formed Savannah parish, a new town laid out in accordance with the famous Oglethorpe Plan.

It was on the voyage to the colonies that the Wesleys first came into contact with Moravian settlers. Wesley was influenced by their deep faith and spirituality rooted in pietism. At one point in the voyage a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed an inner strength which he lacked. The deeply personal religion that the Moravian pietists practiced heavily influenced Wesley and is reflected in his theology of Methodism.

Wesley arrived in the colony in February 1736, and lived for a year at the parsonage that stood on the site of today's Oliver Sturges House. He approached the Georgia mission as a High churchman, seeing it as an opportunity to revive "primitive Christianity" in a primitive environment. Although his primary goal was to evangelize the Native American people, a shortage of clergy in the colony largely limited his ministry to European settlers in Savannah. While his ministry has often been judged to have been a failure in comparison to his later success as a leader in the Evangelical Revival, Wesley gathered around him a group of devoted Christians, who met in a number of small group religious societies. At the same time, attendance at Communion increased over the course of nearly two years in which he served as Christ Church's parish priest.

Nonetheless, Wesley's High Church ministry was controversial among the colonists and it ended in disappointment after Wesley fell in love with a young woman named Sophia (or Sophy) Hopkey. He hesitated to marry her because he felt that his first priority in Georgia was to be a missionary to the Native Americans, and he was interested in the practice of clerical celibacy within early Christianity. Following her marriage to William Williamson, Wesley believed Sophia's former zeal for practicing the Christian faith declined. In strictly applying the rubrics of the Book of Common Prayer, Wesley denied her Communion after she failed to signify to him in advance her intention of taking it. As a result, legal proceedings against him ensued in which a clear resolution seemed unlikely. On 22 December 1737, Wesley fled the colony and returned to England.

It has been widely recognized that one of the most significant accomplishments of Wesley's Georgia mission was his publication of a Collection of Psalms and Hymns. The Collection was the first Anglican hymnal published in America, and the first of many hymn-books Wesley published. It included five hymns he translated from German.

Wesley's "Aldersgate experience"
As a result of his experience in Georgia, Wesley became depressed. While on his voyage home to England, he had the opportunity to think about his own religious faith. He found that, although he had committed to the life of following Christ, he was dissatisfied with his spiritual soundness and felt inadequate to preach, especially after witnessing the confident way in which the Moravians had preached their faith. Both he and Charles received counsel from Moravian minister Peter Boehler, who was temporarily in England awaiting permission to depart for Georgia himself. Boehler encouraged Wesley to "preach faith until you have it".

Wesley's noted "Aldersgate experience" of 24 May 1738, at a Moravian meeting in Aldersgate Street, London, in which he heard a reading of Martin Luther's preface to the Epistle to the Romans, revolutionised the character and method of his ministry. The previous week he had been highly impressed by the sermon of John Heylyn, whom he was assisting in the service at St Mary le Strand. Earlier that day, he had heard the choir at St Paul's Cathedral singing Psalm 130, where the Psalmist calls to God "Out of the depths."

But it was still a depressed Wesley who attended a service on the evening of 24 May. Wesley recounted his Aldersgate experience in his journal: "'In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.'"

A few weeks later, Wesley preached a sermon on the doctrine of personal salvation by faith, which was followed by another, on God's grace "free in all, and free for all." Considered a pivotal moment, Daniel L. Burnett writes: "The significance of Wesley's Aldersgate Experience is monumental ... Without it, the names of Wesley and Methodism would likely be nothing more than obscure footnotes in the pages of church history." Burnett describes this event as Wesley's "Evangelical Conversion". May 24 is commemorated in Methodist churches as Aldersgate Day.

After Aldersgate: Working with the Moravians

Wesley allied himself with the Moravian society in Fetter Lane. In August 1738 Wesley travelled to Germany, specifically to see Herrnhut in Saxony, as he wished to study at the Moravian headquarters there. On his return to England, Wesley drew up rules for the "bands" into which the Fetter Lane Society was divided and published a collection of hymns for them. He met frequently with this and other religious societies in London but did not preach often in 1738, because most of the parish churches were closed to him.

Wesley's Oxford friend, the evangelist George Whitefield, was also excluded from the churches of Bristol upon his return from America. When Wesley reached Bristol, the city was booming with new industrial and commercial development. Because of this, there were social uproars with riots and religious troubles. About a fifth of the population were Dissenters, while many of the Anglicans possessed a religious enthusiasm that made them receptive to Wesley's message and approach. Going to the neighbouring village of Kingswood, in February 1739, Whitefield preached in the open air to a company of miners. Later he preached in Whitefield's Tabernacle. Wesley hesitated to accept Whitefield's call to copy this bold step. Overcoming his scruples, he preached the first time at Whitefield's invitation a sermon in the open air, at a brickyard, near St Philip's Marsh, on 2 April 1739. Wesley wrote, I could scarce reconcile myself to this strange way of preaching in the fields, of which he [Whitefield] set me an example on Sunday; having been all my life till very lately so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin if it had not been done in a church.

Wesley was unhappy about the idea of field preaching as he believed Anglican liturgy had much to offer in its practice. Earlier in his life he would have thought that such a method of saving souls was "almost a sin." He recognised the open-air services were successful in reaching men and women who would not enter most churches. From then on he took the opportunities to preach wherever an assembly could be brought together, more than once using his father's tombstone at Epworth as a pulpit. Wesley preached to create repentance, prayed for conversion, dealt with hysterical behavior, and preached to upwards of thousands through field preaching. Wesley continued for fifty years—entering churches when he was invited, and taking his stand in the fields, in halls, cottages, and chapels, when the churches would not receive him.

Late in 1739 Wesley broke with the Moravians in London. Wesley had helped them organise the Fetter Lane Society, and those converted by his preaching and that of his brother and Whitefield had become members of their bands. But he believed they fell into heresy by supporting quietism, so he decided to form his own followers into a separate society. "Thus," he wrote, "without any previous plan, began the Methodist Society in England." He soon formed similar societies in Bristol and Kingswood, and Wesley and his friends made converts wherever they went.

Persecutions and lay preaching
From 1739 onward, Wesley and the Methodists were persecuted by clergy and religious magistrates for various reasons. Though Wesley had been ordained an Anglican priest, many other Methodist leaders had not received ordination. And for his own part, Wesley flouted many regulations of the Church of England concerning parish boundaries and who had authority to preach. This was seen as a social threat that disregarded institutions. Clergy attacked them in sermons and in print, and at times mobs attacked them. Wesley and his followers continued to work among the neglected and needy. They were denounced as promulgators of strange doctrines, fomenters of religious disturbances; as blind fanatics, leading people astray, claiming miraculous gifts, attacking the clergy of the Church of England, and trying to re-establish Catholicism.

Wesley felt that the church failed to call sinners to repentance, that many of the clergy were corrupt, and that people were perishing in their sins. He believed he was commissioned by God to bring about revival in the church, and no opposition, persecution, or obstacles could prevail against the divine urgency and authority of this commission. The prejudices of his High-church training, his strict notions of the methods and proprieties of public worship, his views of the apostolic succession and the prerogatives of the priest, even his most cherished convictions, were not allowed to stand in the way.

Seeing that he and the few clergy co-operating with him could not do the work that needed to be done, Wesley was led, as early as 1739, to approve local preachers. He evaluated and approved men who were not ordained by the Anglican Church to preach and do pastoral work. This expansion of lay preachers was one of the keys of the growth of Methodism.

Chapels and organisations
As his societies needed houses to worship in, Wesley began to provide chapels, first in Bristol at the New Room, then in London (first The Foundery and then Wesley's Chapel) and elsewhere. The Foundery was an early chapel used by Wesley. The location of the Foundery is shown on an 18th-century map, where it rests between Tabernacle Street and Worship Street in the Moorfields area of London. When the Wesleys spotted the building atop Windmill Hill, north of Finsbury Fields, the structure which previously cast brass guns and mortars for the Royal Ordnance had been sitting vacant for 23 years; it had been abandoned because of an explosion on 10 May 1716.

The Bristol chapel (built in 1739) was at first in the hands of trustees. A large debt was contracted, and Wesley's friends urged him to keep it under his own control, so the deed was cancelled and he became sole trustee. Following this precedent, all Methodist chapels were committed in trust to him until by a "deed of declaration", all his interests in them were transferred to a body of preachers called the "Legal Hundred".

When disorder arose among some members of the societies, Wesley adopted giving tickets to members, with their names written by his own hand. These were renewed every three months. Those deemed unworthy did not receive new tickets and dropped out of the society without disturbance. The tickets were regarded as commendatory letters.

When the debt on a chapel became a burden, it was proposed that one in 12 members should collect offerings regularly from the 11 allotted to him. Out of this grew the Methodist class-meeting system in 1742. To keep the disorderly out of the societies, Wesley established a probationary system. He undertook to visit each society regularly in what became the quarterly visitation, or conference. As the number of societies increased, Wesley could not keep personal contact, so in 1743 he drew up a set of "General Rules" for the "United Societies". These were the nucleus of the Methodist Discipline, still the basis of modern Methodism.

Wesley laid the foundations of what now constitutes the organisation of the Methodist Church. Over time, a shifting pattern of societies, circuits, quarterly meetings, annual conferences, classes, bands, and select societies took shape. At the local level, there were numerous societies of different sizes which were grouped into circuits to which travelling preachers were appointed for two-year periods. Circuit officials met quarterly under a senior travelling preacher or "assistant." Conferences with Wesley, travelling preachers and others were convened annually for the purpose of co-ordinating doctrine and discipline for the entire connection. Classes of a dozen or so society members under a leader met weekly for spiritual fellowship and guidance. In early years, there were "bands" of the spiritually gifted who consciously pursued perfection. Those who were regarded to have achieved it were grouped in select societies or bands. In 1744, there were 77 such members. There also was a category of penitents which consisted of backsliders.

As the number of preachers and preaching-houses increased, doctrinal and administrative matters needed to be discussed; so John and Charles Wesley, along with four other clergy and four lay preachers, met for consultation in London in 1744. This was the first Methodist conference; subsequently, the Conference (with Wesley as its president) became the ruling body of the Methodist movement. Two years later, to help preachers work more systematically and societies receive services more regularly, Wesley appointed "helpers" to definitive circuits. Each circuit included at least 30 appointments a month. Believing that the preacher's efficiency was promoted by his being changed from one circuit to another every year or two, Wesley established the "itinerancy" and insisted that his preachers submit to its rules.

John Wesley had strong links with the North West of England, visiting Manchester on at least fifteen occasions between 1733 and 1790. In 1733 and 1738 he preached at St Ann's Church and Salford Chapel, meeting with his friend John Clayton. In 1781 Wesley opened the chapel on Oldham Street—part of the Manchester and Salford Wesleyan Methodist Mission, now the site of Manchester's Methodist Central Hall.

Wesley travelled to Ireland for the first time in 1747 and continued through 1789. He rejected the Catholic Church, so he worked to convert the people of Ireland to Methodism. Overall, the numbers grew to over 15,000 by 1795.

Following an illness in 1748 Wesley was nursed by a classleader and housekeeper, Grace Murray, at an orphan house in Newcastle. Taken with Grace, he invited her to travel with him to Ireland in 1749 where he believed them to be betrothed though they were never married. It has been suggested that his brother Charles Wesley objected to the engagement, though this is disputed. Subsequently, Grace married John Bennett, a preacher.

Ordination of ministers

As the societies multiplied, they adopted the elements of an ecclesiastical system. The divide between Wesley and the Church of England widened. The question of division from the Church of England was urged by some of his preachers and societies, but most strenuously opposed by his brother Charles. Wesley refused to leave the Church of England, believing that Anglicanism was "with all her blemishes, [...] nearer the Scriptural plans than any other in Europe". In 1745 Wesley wrote that he would make any concession which his conscience permitted, to live in peace with the clergy. He could not give up the doctrine of an inward and present salvation by faith itself; he would not stop preaching, nor dissolve the societies, nor end preaching by lay members. In the same year, in correspondence with a friend, he wrote that he believed it wrong to administer sacraments without having been ordained by a bishop.

When, in 1746, Wesley read Lord King's account of the primitive church, he became convinced that apostolic succession could be transmitted through not only bishops, but also presbyters (priests). He wrote that he was "a scriptural episkopos as much as many men in England." Although he believed in apostolic succession, he also once called the idea of uninterrupted succession a "fable".

Edward Stillingfleet's Irenicon led him to decide that ordination (and holy orders) could be valid when performed by a presbyter rather than a bishop. Nevertheless, some believe that Wesley was secretly consecrated a bishop in 1763 by Erasmus of Arcadia, and that Wesley could not openly announce his episcopal consecration without incurring the penalty of the Præmunire Act.

In 1784, he believed he could no longer wait for the Bishop of London to ordain someone for the American Methodists, who were without the sacraments after the American War of Independence. The Church of England had been disestablished in the United States, where it had been the state church in most of the southern colonies. The Church of England had not yet appointed a United States bishop to what would become the Protestant Episcopal Church in America. Wesley ordained Thomas Coke as superintendent of Methodists in the United States by the laying on of hands, although Coke was already a priest in the Church of England. He also ordained Richard Whatcoat and Thomas Vasey as presbyters; Whatcoat and Vasey sailed to America with Coke. Wesley intended that Coke and Francis Asbury (whom Coke ordained as superintendent by direction of Wesley) should ordain others in the newly founded Methodist Episcopal Church in the United States. In 1787, Coke and Asbury persuaded the American Methodists to refer to them as bishops rather than superintendents, overruling Wesley's objections to the change.

His brother, Charles, was alarmed by the ordinations and Wesley's evolving view of the matter. He begged Wesley to stop before he had "quite broken down the bridge" and not embitter his [Charles'] last moments on earth, nor "leave an indelible blot on our memory." Wesley replied that he had not separated from the church, nor did he intend to, but he must and would save as many souls as he could while alive, "without being careful about what may possibly be when I die." Although Wesley rejoiced that the Methodists in America were free, he advised his English followers to remain in the established church.

Doctrines, theology and advocacy

The 20th-century Wesleyan scholar Albert Outler argued in his introduction to the 1964 collection John Wesley that Wesley developed his theology by using a method that Outler termed the Wesleyan Quadrilateral. In this method, Wesley believed that the living core of Christianity was contained in Scripture (the Bible), and that it was the sole foundational source of theological development. The centrality of Scripture was so important for Wesley that he called himself "a man of one book," although he was well-read for his day. However, he believed that doctrine had to be in keeping with Christian orthodox tradition. So, tradition was considered the second aspect of the Quadrilateral. Wesley contended that a part of the theological method would involve experiential faith. In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce faith from reason. Tradition, experience and reason, however, were subject always to Scripture, Wesley argued, because only there is the Word of God revealed "so far as it is necessary for our salvation."

The doctrines which Wesley emphasised in his sermons and writings are prevenient grace, present personal salvation by faith, the witness of the Spirit, and entire sanctification. Prevenient grace was the theological underpinning of his belief that all persons were capable of being saved by faith in Christ. Unlike the Calvinists of his day, Wesley did not believe in predestination, that is, that some persons had been elected by God for salvation and others for damnation. He understood that Christian orthodoxy insisted that salvation was only possible by the sovereign grace of God. He expressed his understanding of humanity's relationship to God as utter dependence upon God's grace. God was at work to enable all people to be capable of coming to faith by empowering humans to have actual existential freedom of response to God.

Wesley defined the witness of the Spirit as: "an inward impression on the soul of believers, whereby the Spirit of God directly testifies to their spirit that they are the children of God." He inherited this doctrine from the Protestant reformers, Martin Luther and John Calvin, and saw its basis in several passages of the Bible, such as. This doctrine was closely related to his belief that salvation had to be "personal." In his view, a person must ultimately believe the Good News for himself or herself; no one could be in relation to God for another.

Entire sanctification, he described in 1790, as the "grand depositum which God has lodged with the people called 'Methodists'" and that the propagation of this doctrine was the reason that He brought Methodists into existence. Wesley taught that entire sanctification was obtainable after justification by faith, between justification and death. Wesley defined it as:"'That habitual disposition of soul which, in the sacred writings, is termed holiness; and which directly implies, the being cleansed from sin, 'from all filthiness both of flesh and spirit;' and, by consequence, the being endued with those virtues which were in Christ Jesus; the being so 'renewed in the image of our mind,' as to be 'perfect as our Father in heaven is perfect.'"The term "sinless perfection" was one which Wesley avoided using "because of its ambiguity," rather, he contended that a Christian could be made "perfect in love". (Wesley studied Eastern Orthodoxy and embraced particularly the doctrine of Theosis). This love would mean, first of all, that a believer's motives, rather than being self-centred, would be guided by the deep desire to please God. One would be able to keep from committing what Wesley called, "sin rightly so-called." By this he meant a conscious or intentional breach of God's will or laws.

Secondly, to be made perfect in love meant, for Wesley, that a Christian could live with a primary guiding regard for others and their welfare. He based this on Christ's quote that the second great command is "to love your neighbour as you love yourself." In Wesley's view, this orientation would cause a person to avoid any number of sins against his neighbour. This love, plus the love for God that could be the central focus of a person's faith, would be what Wesley referred to as "a fulfilment of the law of Christ." He described perfection as a second blessing and instantaneous sanctifying experience; he maintained that individuals could have the assurance of their entire sanctification through the testimony of the Holy Spirit. Wesley collected and published such testimonies.

Wesley assumed the superiority of Christianity vis-a-vis to Islam, based on his commitment to the biblical revelation as "the book of God". His theological interpretation of Christianity was seeking its imperative rather than considering other Abrahamic and Eastern religions to be equal. He often regarded the lifestyles of Muslims as an "ox goad" to prick the collective Christian conscience.

Advocacy of Arminianism

Wesley entered controversies as he tried to enlarge church practice. The most notable of his controversies was that on Calvinism. His father was of the Arminian school in the church. Wesley came to his own conclusions while in college and expressed himself strongly against the doctrines of Calvinistic election and reprobation. His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by Wesley and his fellow preacher John William Fletcher. Although Wesley knew very little about the beliefs of Jacob Arminius and arrived at his religious views independently of Arminius, Wesley acknowledged late in life, with the 1778 publication of The Arminian Magazine, that he and Arminius were in general agreement. Theology Professor W. Stephen Gunther concludes he was "a faithful representative" of Arminius' beliefs. Wesley was perhaps the clearest English proponent of Arminianism.

By contrast, Whitefield inclined to Calvinism; in his first tour in America, he embraced the views of the New England School of Calvinism. Whitefield opposed Wesley's advocacy of Arminianism, though the two maintained a strained friendship. When in 1739 Wesley preached a sermon on Freedom of Grace, attacking the Calvinistic understanding of predestination as blasphemous, as it represented "God as worse than the devil," Whitefield asked him not to repeat or publish the discourse, as he did not want a dispute. Wesley published his sermon anyway. Whitefield was one of many who responded. The two men separated their practice in 1741. Wesley wrote that those who held to unlimited atonement did not desire separation, but "those who held 'particular redemption' would not hear of any accommodation."

Whitefield, Howell Harris (leader of the Welsh Methodist revival), John Cennick, and others, became the founders of Calvinistic Methodism. Whitefield and Wesley, however, were soon back on friendly terms, and their friendship remained unbroken although they travelled different paths. When someone asked Whitefield if he thought he would see Wesley in heaven, Whitefield replied, "I fear not, for he will be so near the eternal throne and we at such a distance, we shall hardly get sight of him."

In 1770, the controversy broke out anew with violence and bitterness, as people's view of God related to their views of men and their possibilities. Augustus Toplady, Daniel Rowland, Sir Richard Hill and others were engaged on one side, while Wesley and Fletcher stood on the other. Toplady was editor of The Gospel Magazine, which had articles covering the controversy.

In 1778, Wesley began the publication of The Arminian Magazine, not, he said, to convince Calvinists, but to preserve Methodists. He wanted to teach the truth that "God willeth all men to be saved." A "lasting peace" could be secured in no other way.

Some have suggested that later in life Wesley may have embraced the doctrine of universal salvation, although this is disputed. The claim is supported by a letter Wesley wrote in 1787 in which he endorsed as "one of the most sensible tracts I have ever read" a work by Charles Bonnet in which the author's conclusion was, "There will therefore be a perpetual advance of all the individuals of humanity towards greater perfection or greater happiness."

Support for abolitionism
Later in his ministry, Wesley was a keen abolitionist, speaking out and writing against the slave trade. Wesley denounced slavery as "the sum of all villainies" and detailed its abuses. He addressed the slave trade in a polemical tract, titled Thoughts Upon Slavery, in 1774. He wrote, "Liberty is the right of every human creature, as soon as he breathes the vital air; and no human law can deprive him of that right which he derives from the law of nature". Wesley influenced George Whitefield to journey to the colonies, spurring the transatlantic debate on slavery. Wesley was a mentor to William Wilberforce, who was also influential in the abolition of slavery in the British Empire.

It is thanks to Wesley's abolitionist message that a young African American, Richard Allen, converted to Christianity in 1777 and later founded, in 1816, the African Methodist Episcopal Church (AME), in the Methodist tradition.

Support for women preachers
Women had an active role in Wesley's Methodism, and were encouraged to lead classes. In 1761, he informally allowed Sarah Crosby, one of his converts and a class leader, to preach. On an occasion where over 200 people attended a class she was meant to teach, Crosby felt as though she could not fulfill her duties as a class leader given the large crowd, and decided to preach instead. She wrote to Wesley to seek his advice and forgiveness. He let Crosby to continue her preaching so long as she refrained from as many of the mannerisms of preaching as she could. Between 1761 and 1771, Wesley wrote detailed instructions to Crosby and others, with specifics on what styles of preaching they could use. For instance, in 1769, Wesley allowed Crosby to give exhortations.

In the summer of 1771, Mary Bosanquet wrote to John Wesley to defend hers and Sarah Crosby's work preaching and leading classes at her orphanage, Cross Hall. Bosanquet's letter is considered to be the first full and true defense of women's preaching in Methodism. Her argument was that women should be able to preach when they experienced an 'extraordinary call,' or when given permission from God. Wesley accepted Bosanquet's argument, and formally began to allow women to preach in Methodism in 1771. Methodist women, including preachers, continued to observe the ancient practice of Christian head covering.

Personality and activities

Wesley travelled widely, generally on horseback, preaching two or three times each day. Stephen Tomkins writes that "[Wesley] rode 250,000 miles, gave away 30,000 pounds, ... and preached more than 40,000 sermons... " He formed societies, opened chapels, examined and commissioned preachers, administered aid charities, prescribed for the sick, helped to pioneer the use of electric shock for the treatment of illness, and superintended orphanages and schools (including Kingswood School).

Wesley practised a vegetarian diet and in later life abstained from wine for health reasons. He wrote, "thanks be to God, since the time I gave up flesh meals and wine I have been delivered from all physical ills." Wesley warned against the dangers of alcohol abuse in his famous sermon, The Use of Money, and in his letter to an alcoholic. In his sermon, On Public Diversions, Wesley says: "You see the wine when it sparkles in the cup, and are going to drink of it. I tell you there is poison in it! and, therefore, beg you to throw it away". These statements against alcohol use largely concerned "hard liquors and spirits" rather than the low-alcohol beer, which was often safer to drink than the contaminated water of that time. Methodist churches became pioneers in the teetotal temperance movement of the 19th and 20th centuries, and later it became de rigueur in British Methodism.

He attended music concerts, and was especially an admirer of Charles Avison. After attending a performance in Bristol Cathedral in 1758, Wesley recorded in his journal: "I went to the cathedral to hear Mr. Handel's Messiah. I doubt if that congregation was ever so serious at a sermon as they were during this performance. In many places, especially several of the choruses, it exceeded my expectation."

He is described as "rather under the medium height, well proportioned, strong, with a bright eye, a clear complexion, and a saintly, intellectual face". Though Wesley favoured celibacy rather than marital bond, he married very unhappily in 1751, at the age of 48, to a widow, Mary Vazeille, described as "a well-to-do widow and mother of four children." The couple had no children. John Singleton writes: "By 1758 she had left him—unable to cope, it is said, with the competition for his time and devotion presented by the ever-burgeoning Methodist movement. Molly, as she was known, was to return and leave him again on several occasions before their final separation." Wesley wryly reported in his journal, "I did not forsake her, I did not dismiss her, I will not recall her."

In 1770, at the death of George Whitefield, Wesley wrote a memorial sermon which praised Whitefield's admirable qualities and acknowledged the two men's differences: "There are many doctrines of a less essential nature ... In these we may think and let think; we may 'agree to disagree.' But, meantime, let us hold fast the essentials..." Wesley may have been the first to use "agree to disagree" in print—in the modern sense of tolerating differences—though he himself attributed the saying to Whitefield, and it had appeared in other senses previously.

Wesley was gravely ill during a visit to Lisburn in Ireland in June 1775. He stayed at the home of a leading Methodist, Henrietta Gayer, where he recovered.

Death

Wesley's health declined sharply towards the end of his life and he ceased preaching. On 28 June 1790, less than a year before his death, he wrote:

"This day I enter into my eighty-eighth year. For above eighty-six years, I found none of the infirmities of old age: my eyes did not wax dim, neither was my natural strength abated. But last August, I found almost a sudden change. My eyes were so dim that no glasses would help me. My strength likewise now quite forsook me and probably will not return in this world."

Wesley was cared for during his last months by Elizabeth Ritchie and his physician John Whitehead. He died on 2 March 1791, at the age of 87. As he lay dying, his friends gathered around him, Wesley grasped their hands and said repeatedly, "Farewell, farewell." At the end, he said, "The best of all is, God is with us", lifted his arms and raised his feeble voice again, repeating the words, "The best of all is, God is with us." He was entombed at his chapel on City Road, London. Ritchie wrote an account of his death which was quoted from by Whitehead at his funeral.

Because of his charitable nature he died poor, leaving as the result of his life's work 135,000 members and 541 itinerant preachers under the name "Methodist". It has been said that "when John Wesley was carried to his grave, he left behind him a good library of books, a well-worn clergyman's gown" and the Methodist Church.

Literary work

Wesley wrote, edited or abridged some 400 publications. As well as theology he wrote about music, marriage, medicine, abolitionism and politics. Wesley was a logical thinker and expressed himself clearly, concisely and forcefully in writing. Between 1746 and 1760, Wesley compiled several volumes of written sermons, published as Sermons on Several Occasions; the first four volumes comprise forty-four sermons which are doctrinal in content. His Forty-Four Sermons and the Explanatory Notes Upon the New Testament (1755) are Methodist doctrinal standards. Wesley was a fluent, powerful and effective preacher; he usually preached spontaneously and briefly, though occasionally at great length.

In his Christian Library (1750), he writes about mystics such as Macarius of Egypt, Ephrem the Syrian, Madame Guyon, François Fénelon, Ignatius of Loyola, John of Ávila, Francis de Sales, Blaise Pascal, and Antoinette Bourignon. The work reflects the influence of Christian mysticism in Wesley's ministry from the beginning to the end, although he ever rejected it after the failure in Georgia mission.

Wesley's prose, Works, were first collected by himself (32 vols., Bristol, 1771–74, frequently reprinted in editions varying greatly in the number of volumes). His chief prose works are a standard publication in seven octavo volumes of the Methodist Book Concern, New York. The Poetical Works of John and Charles, ed. G. Osborn, appeared in 13 vols., London, 1868–72.

In addition to his Sermons and Notes are his Journals (originally published in 20 parts, London, 1740–89; new ed. by N. Curnock containing notes from unpublished diaries, 6 vols., vols. i–ii, London and New York, 1909–11); The Doctrine of Original Sin (Bristol, 1757; in reply to John Taylor of Norwich); An Earnest Appeal to Men of Reason and Religion (originally published in three parts; 2nd ed., Bristol, 1743), an elaborate defence of Methodism, describing the evils of the times in society and the church; and a Plain Account of Christian Perfection (1766).

Wesley's Sunday Service was an adaptation of the Book of Common Prayer for use by American Methodists. In his Watchnight service, he made use of a pietist prayer now generally known as the Wesley Covenant Prayer, perhaps his most famous contribution to Christian liturgy. He was a noted hymn-writer, translator and compiler of a hymnal.

Wesley also wrote on physics and medicine, such as in The Desideratum, subtitled Electricity made Plain and Useful by a Lover of Mankind and of Common Sense (1759). and Primitive Physic, Or, An Easy and Natural Method of Curing Most Diseases.

In spite of the proliferation of his literary output, Wesley was challenged for plagiarism, for borrowing heavily from an essay by Samuel Johnson, published in March 1775. Initially denying the charge, Wesley later apologised officially.

Commemoration and legacy
Wesley continues to be the primary theological influence on Methodists and Methodist-heritage groups the world over; the Methodist movement numbers 75 million adherents in more than 130 countries. Wesleyan teachings also serve as a basis for the Holiness movement, which includes denominations like Free Methodist Church, the Church of the Nazarene, the Salvation Army, and several smaller groups, and from which Pentecostalism and parts of the Charismatic movement are offshoots. Wesley's call to personal and social holiness continues to challenge Christians who attempt to discern what it means to participate in the Kingdom of God.

He is commemorated in the Calendar of Saints of the Evangelical Lutheran Church in America on 2 March with his brother Charles. The Wesley brothers are honoured with a Lesser Feast on 3 March in the Calendar of Saints of the Episcopal Church, and on 24 May (Aldersgate Day, with a Lesser Festival) in the Church of England's Calendar.

In 2002, Wesley was listed at number 50 on the BBC's list of the 100 Greatest Britons, drawn from a poll of the British public.

Wesley's house and chapel, which he built in 1778 on City Road in London, are still intact today and the chapel has a thriving congregation with regular services as well as the Museum of Methodism in the crypt.

Numerous schools, colleges, hospitals and other institutions are named after Wesley; additionally, many are named after Methodism. In 1831, Wesleyan University in Middletown, Connecticut, was the first institution of higher education in the United States to be named after Wesley. The now secular institution was founded as an all-male Methodist college.

A replica of the rectory where Wesley lived as a boy was built in the 1990s at Lake Junaluska, North Carolina. This was an addition to a group of buildings built starting in the 1950s for the World Methodist Council, including a museum which housed letters written by Wesley and a pulpit Wesley used. The museum was already having difficulty staying open, and the COVID-19 pandemic finally made closing the museum necessary. Its contents went to Bridwell Library of Perkins School of Theology, Southern Methodist University in Dallas, Texas.

In film
In 1954, the Radio and Film Commission of the British Methodist Church, in co-operation with J. Arthur Rank, produced the film John Wesley. This was a live-action re-telling of the story of the life of Wesley, with Leonard Sachs in the title role.

In 2009, a more ambitious feature film, Wesley, was released by Foundery Pictures, starring Burgess Jenkins as Wesley. The film was directed by the award-winning filmmaker John Jackman.

In musical theatre
In 1976 the musical ''Ride! Ride!'', composed by Penelope Thwaites AM and written by Alan Thornhill, premiered at the Westminster Theatre in London's West End. The piece is based on the true story of eighteen-year-old Martha Thompson's incarceration in Bedlam, an incident in Wesley's life. The premier ran for 76 performances. Since then it has had more than 40 productions, both amateur and professional, including a 1999 concert version, issued on the Somm record label, with Keith Michell as Wesley.

Books

 * Online link is to the 1871 edition.
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 * Online link is to the 1871 edition.
 * Online link is to the 1871 edition.

title: John Wesley


text:
1062

Year 1062 (MLXII) was a common year starting on Tuesday (link will display the full calendar) of the Julian calendar.

Europe

 * Spring – Coup of Kaiserswerth: The 11-year-old King Henry IV is abducted, as a result of a conspiracy of German nobles led by Anno II, archbishop of Cologne. Henry's education and training is supervised by Anno, who acts as his regent and is called his magister (his "master" or "teacher"). Empress Agnes of Poitou (Henry's mother) resigns the throne, and Anno with the archbishops Siegfried I and Adalbert of Hamburg takes her place.

Britain

 * Winter – Harold Godwinson leads a successful campaign against King Gruffydd ap Llywelyn. He attacks and captures Rhuddlan Castle in northern Wales, but Gruffydd manages to escape.

Africa

 * The Almoravids overrun modern-day Morocco, and establish an intercontinental kingdom, stretching from Spain to Senegal.
 * The Banu Khurasan, a vassal of the Hammdid Dynasty, begin to rule the north of Ifriqiya (modern Tunisia).
 * Marrakech is founded by the Almoravids which becomes their capital.

Religion

 * Affligem Abbey, of the Order of St. Benedict, is founded in Affligem (modern Belgium).

Births

 * Bjørn Svendsen, Danish nobleman (approximate date)
 * Fujiwara no Moromichi, Japanese nobleman (d. 1099)
 * Nicephorus Bryennius, Byzantine statesman (d. 1137)
 * Nicephorus Komnenos, Byzantine aristocrat

Deaths

 * January 27 – Adelaide of Hungary, German duchess
 * February 2 – Atenulf I, Lombard nobleman
 * March 9 – Herbert II, French nobleman
 * May 20 – Bao Zheng, Chinese politician (b. 999)
 * October 22
 * Abe no Sadato, Japanese nobleman
 * Fujiwara no Tsunekiyo, Japanese nobleman
 * Abu Mansur Fulad Sutun, Buyid emir of Fars
 * Al-Mu'izz ibn Badis, Zirid ruler of Ifriqiya (b. 1008)
 * Al-Quda'i, Fatimid preacher and historian
 * Emma of Provence, French noblewoman
 * Geoffrey I, French nobleman (approximate date)
 * Mu'izz al-Dawla Thimal, Mirdasid emir of Aleppo
 * Nissim ben Jacob, Tunisian Jewish rabbi (b. 990)
 * William IV, count of Weimar and Orlamünde
 * Ibn al-Timnah, Emir of Syracuse

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: 1062


text:
X10 (industry standard)

X10 is a protocol for communication among electronic devices used for home automation (domotics). It primarily uses power line wiring for signaling and control, where the signals involve brief radio frequency bursts representing digital information. A wireless radio-based protocol transport is also defined.

X10 was developed in 1975 by Pico Electronics of Glenrothes, Scotland, in order to allow remote control of home devices and appliances. It was the first general purpose domotic network technology and remains the most widely available.

Although a number of higher-bandwidth alternatives exist, X10 remains popular in the home environment with millions of units in use worldwide, and inexpensive availability of new components.

History
In 1970, a group of engineers started a company in Glenrothes, Scotland called Pico Electronics. The company developed the first single chip calculator. When calculator integrated circuit prices started to fall, Pico refocused on commercial products rather than plain ICs.

In 1974, the Pico engineers jointly developed an LP record turntable, the ADC Accutrac 4000, with Birmingham Sound Reproducers, at the time the largest manufacturer of record changers in the world. It could be programmed to play selected tracks, and could be operated by a remote control using ultrasound signals, which sparked the idea of remote control for lights and appliances. By 1975, the X10 project was conceived, so named because it was the tenth project. In 1978, X10 products started to appear in RadioShack and Sears stores. Together with BSR a partnership was formed, with the name X10 Ltd. At that time the system consisted of a 16 channel command console, a lamp module, and an appliance module. Soon after came the wall switch module and the first X10 timer.

In the 1980s, the CP-290 computer interface was released. Software for the interface runs on the Commodore 64, Apple II, Macintosh, MS-DOS, and Microsoft Windows.

In 1985, BSR went out of business, and X10 (USA) Inc. was formed. In the early 1990s, the consumer market was divided into two main categories, the ultra-high-end with a budget at US$100,000 and the mass market with budgets at US$2,000 to US$35,000. CEBus (1984) and LonWorks (1991) were attempts to improve reliability and replace X10.

Brands
X10 components are sold under a variety of brand names:

 * X10 Powerhouse
 * X10 Pro
 * X10 Activehome
 * Radio Shack Plug 'n Power
 * Leviton Central Control System (CCS)
 * Leviton Decora Electronic Controls
 * Sears Home Control System
 * Stanley LightMaker
 * Stanley Homelink
 * Black & Decker Freewire
 * IBM Home Director
 * RCA Home Control
 * GE Homeminder
 * Advanced Control Technologies (ACT)
 * Magnavox Home Security
 * NuTone
 * Schlage
 * Smarthome
 * Safety 1st
 * HAL
 * HomeSeer

Power line carrier control overview

Household electrical wiring which powers lights and appliances is used to send digital data between X10 devices. This data is encoded onto a 120 kHz carrier which is transmitted as bursts during the relatively quiet zero crossings of the 50 or 60 Hz AC alternating current waveform. One bit is transmitted at each zero crossing.

The digital data consists of an address and a command sent from a controller to a controlled device. More advanced controllers can also query equally advanced devices to respond with their status. This status may be as simple as "off" or "on", or the current dimming level, or even the temperature or other sensor reading. Devices usually plug into the wall where a lamp, television, or other household appliance plugs in; however some built-in controllers are also available for wall switches and ceiling fixtures.

The relatively high-frequency carrier wave carrying the signal cannot pass through a power transformer or across the phases of a multiphase system. For split phase systems, the signal can be passively coupled from leg-to-leg using a passive capacitor, but for three phase systems or where the capacitor provides insufficient coupling, an active X10 repeater can be used. To allow signals to be coupled across phases and still match each phase's zero crossing point, each bit is transmitted three times in each half cycle, offset by 1/6 cycle.

It may also be desirable to block X10 signals from leaving the local area so, for example, the X10 controls in one house do not interfere with the X10 controls in a neighboring house. In this situation, inductive filters can be used to attenuate the X10 signals coming into or going out of the local area.

Protocol
Whether using power line or radio communications, packets transmitted using the X10 control protocol consist of a four bit house code followed by one or more four bit unit codes, finally followed by a four bit command. For the convenience of users configuring a system, the four bit house code is selected as a letter from A through P while the four bit unit code is a number 1 through 16.

When the system is installed, each controlled device is configured to respond to one of the 256 possible addresses (16 house codes × 16 unit codes); each device reacts to commands specifically addressed to it, or possibly to several broadcast commands.

The protocol may transmit a message that says "select code A3", followed by "turn on", which commands unit "A3" to turn on its device. Several units can be addressed before giving the command, allowing a command to affect several units simultaneously. For example, "select A3", "select A15", "select A4", and finally, "turn on", causes units A3, A4, and A15 to all turn on.

Note that there is no restriction that prevents using more than one house code within a single house. The "all lights on" command and "all units off" commands will only affect a single house code, so an installation using multiple house codes effectively has the devices divided into separate zones.

One-way vs two-way
Inexpensive X10 devices only receive commands and do not acknowledge their status to the rest of the network. Two-way controller devices allow for a more robust network but cost two to four times more and require two-way X10 devices.

List of X10 house and unit code encodings
Note that the binary values for the house and unit codes correspond, but they are not a straight binary sequence. A unit code is followed by one additional "0" bit to distinguish from a command code (detailed above).

Physical layer details
In the 60 Hz AC current flow, each bit transmitted requires two zero crossings. A "1" bit is represented by an active zero crossing followed by an inactive zero crossing. A "0" bit is represented by an inactive zero crossing followed by an active zero crossing. An active zero crossing is represented by a 1 millisecond burst of 120 kHz at the zero crossing point (nominally 0°, but within 200 microseconds of the zero crossing point). An inactive zero crossing will not have a pulse of 120 kHz signal.

In order to provide a predictable start point, every data frame transmitted always begins with a start code of three active zero crossings followed by an inactive crossing. Since all data bits are sent as one active and one inactive (or one inactive and one active) zero crossing, the start code, possessing three active crossings in a row, can be uniquely detected. Many X10 protocol charts represent this start code as "1110", but it is important to realize that is in terms of zero crossings, not data bits.

Immediately after the start code, a 4-bit house code (normally represented by the letters A to P on interface units) appears, and after the house code comes a 5-bit function code. Function codes may specify a unit number code (1–16) or a command code. The unit number or command code occupies the first 4 of the 5 bits. The final bit is a 0 for a unit code and a 1 for a command code. Multiple unit codes may be transmitted in sequence before a command code is finally sent. The command will be applied to all unit codes sent. It is also possible to send a message with no unit codes, just a house code and a command code. This will apply to the command to the last group of units codes previously sent.

One start code, one house code, and one function code is known as an X10 frame and represent the minimum components of a valid X10 data packet.

Each frame is sent twice in succession to make sure the receivers understand it over any power line noise for purposes of redundancy, reliability, and to accommodate line repeaters. After allowing for retransmission, line control, etc., data rates are around 20 bit/s, making X10 data transmission so slow that the technology is confined to turning devices on and off or other very simple operations.

Whenever the data changes from one address to another address, from an address to a command, or from one command to another command, the data frames must be separated by at least 6 clear zero crossings (or "000000"). The sequence of six zeros resets the device decoder hardware.

Later developments (1997) of hardware are improvements of the native X10 hardware. In Europe (2001) for the 230 VAC 50 Hz market. All improved products use the same X10 protocol and are compatible.

RF protocol

To allow for wireless keypads, remote switches, motion sensors, et cetera, an RF protocol is also defined. X10 wireless devices send data packets that are nearly identical to the NEC IR protocol used by many IR remotes, and a radio receiver then provides a bridge which translates these radio packets to ordinary X10 power line control packets. The wireless protocol operates at a frequency of 310 MHz in the U.S. and 433.92 MHz in European systems.

The devices available using the radio protocol include:

 * Keypad controllers, for example the X10 Palm Pad HR12A ("clickers")
 * Keychain controllers that can control one to four X10 devices, such as the KR19A.
 * Burglar alarm modules that can transmit sensor data
 * Passive infrared switches to control lighting and X-10 chimes
 * Non-passive information bursts

Device modules

Depending on the load that is to be controlled, different modules must be used. For incandescent lamp loads, a lamp module or wall switch module can be used. These modules switch the power using a TRIAC solid state switch and are also capable of dimming the lamp load. Lamp modules are almost silent in operation, and generally rated to control loads ranging from approximately 60 to 500 watts.

For loads other than incandescent lamps, such as fluorescent lamps, high-intensity discharge lamps, and electrical home appliances, the triac-based electronic switching in the lamp module is unsuitable and an appliance module must be used instead. These modules switch the power using an impulse relay. In the U.S., these modules are generally rated to control loads up to 15 amperes (1800 watts at 120 V).

Many device modules offer a feature called local control. If the module is switched off, operating the power switch on the lamp or appliance will cause the module to turn on. In this way, a lamp can still be lit or a coffee pot turned on without the need to use an X10 controller. Wall switch modules may not offer this feature. As a result, older Appliance modules may fail to work with, for example, a very low load such as a 5W LED table lamp.

Some wall switch modules offer a feature called local dimming. Ordinarily, the local push button of a wall switch module simply offers on/off control with no possibility of locally dimming the controlled lamp. If local dimming is offered, holding down the push button will cause the lamp to cycle through its brightness range.

Higher end modules have more advanced features such as programmable on levels, customizable fade rates, the ability to transmit commands when used (referred to as 2-way devices), and scene support.

There are sensor modules that sense and report temperature, light, infrared, motion, or contact openings and closures. Device modules include thermostats, audible alarms and controllers for low voltage switches.

Controllers
X10 controllers range from extremely simple to very sophisticated.

The simplest controllers are arranged to control four X10 devices at four sequential addresses (1–4 or 5–8). The controllers typically contain the following buttons: More sophisticated controllers can control more units and/or incorporate timers that perform preprogrammed functions at specific times each day. Units are also available that use passive infrared motion detectors or photocells to turn lights on and off based on external conditions.
 * Unit 1 on/off
 * Unit 2 on/off
 * Unit 3 on/off
 * Unit 4 on/off
 * Brighten/dim (last selected unit)
 * All lights on/all units off

Finally, there are very sophisticated units are available that can be fully programmed and/or controlled with a piece of software called Active Home, such as the CM11A serial interface. These systems can execute many different timed events, respond to external sensors, and execute, with the press of a single button, an entire scene, turning lights on, establishing brightness levels, and so on. Control programs are available for computers running Microsoft Windows, Apple's Macintosh, Linux and FreeBSD operating systems.

Burglar alarm systems are also available. These systems contain door/window sensors, as well as motion sensors that use a coded radio frequency (RF) signal to identify when they are tripped or just to routinely check-in and give a heart-beat signal to show that the system is still active. Users can arm and disarm their system via several different remote controls that also use a coded RF signal to ensure security. When an alarm is triggered the console will make an outbound telephone call with a recorded message. The console will also use X10 protocols to flash lights when an alarm has been triggered while the security console sounds an external siren. Using X10 protocols, signals will also be sent to remote sirens for additional security.

Bridges
There are bridges to translate X10 to other domotic standards (e.g., KNX). ioBridge can be used to translate the X10 protocol to a web service API via the X10 PSC04 Powerline Interface Module. The magDomus home controller from magnocomp allows interconnection and inter-operation between most home automation technologies.

 Thermostat

With X10 being an open standard, companies such as RCS released an x10 controllable thermostat model TX15-B, which is controllable via a web interface or a computer running a X10 software such as HAL or HomeSeer.

Compatibility
Solid-state switches used in X10 controls pass a very small leakage current. Compact fluorescent lamps may display nuisance blinking when switched off; CFL manufacturers recommend against controlling lamps with solid-state timers or remote controls.

Some X10 controllers with triac solid-state outputs may not work well with low power devices (below 50 watts) or devices like fluorescent bulbs due to the leakage current of the device. An appliance module, using a relay with metallic contacts may resolve this problem. Many older appliance units have a 'local control' feature whereby the relay is intentionally bypassed with a high value resistor; the module can then sense the appliance's own switch and turn on the relay when the local switch is operated. This sense current may be incompatible with LED or CFL lamps.

Not all devices can be used on a dimmer. Fluorescent lamps are not dimmable with incandescent lamp dimmers; certain models of compact fluorescent lamps are dimmable but cost more. Motorized appliances such as fans, etc. generally will not operate as expected on a dimmer.

Wiring and interfering sources
One problem with X10 is excessive attenuation of signals between the two live conductors in the 3-wire 120/240 volt system used in typical North American residential construction. Signals from a transmitter on one live conductor may not propagate through the high impedance of the distribution transformer winding to the other live conductor. Often, there's simply no reliable path to allow the X10 signals to propagate from one transformer leg wire to the other; this failure may come and go as large 240 volt devices such as stoves or dryers are turned on and off. (When turned on, such devices provide a low-impedance bridge for the X10 signals between the two leg wires.) This problem can be permanently overcome by installing a capacitor between the leg wires as a path for the X10 signals; manufacturers commonly sell signal couplers that plug into 240 volt sockets that perform this function. More sophisticated installations install an active repeater device between the legs, while others combine signal amplifiers with a coupling device. A repeater is also needed for inter-phase communication in homes with three-phase electric power. In many countries outside North America, entire houses are typically wired from a single 240 volt single-phase wire, so this problem does not occur.

Television receivers or household wireless devices may cause spurious "off" or "on" signals. Noise filtering (as installed on computers as well as many modern appliances) may help keep external noise out of X10 signals, but noise filters not designed for X10 may also attenuate X10 signals traveling on the branch circuit to which the appliance is connected.

Certain types of power supplies used in modern electronic equipment, such as computers, television receivers and satellite receivers, attenuate passing X10 signals by providing a low impedance path to high frequency signals. Typically, the capacitors used on the inputs to these power supplies short the X10 signal from line to neutral, suppressing any hope of X10 control on the circuit near that device. Filters are available that will block the X10 signals from ever reaching such devices; plugging offending devices into such filters can cure mysterious X10 intermittent failures.

Having a backup power supply or standby power supply such as used with computers or other electronic devices can totally kill that leg in a household installation because of the filtering used in the power supply.

Commands getting lost
X10 signals can only be transmitted one command at a time, first by addressing the device to control, and then sending an operation for that device to perform. If two X10 signals are transmitted at the same time they may collide or interleave, leading to commands that either cannot be decoded or that trigger incorrect operations. The CM15A and RR501 Transceiver can avoid these signal collisions that can sometimes occur with other models.

Lack of speed
The X10 protocol is slow. It takes roughly three quarters of a second to transmit a device address and a command. While generally not noticeable when using a tabletop controller, it becomes a noticeable problem when using 2-way switches or when utilizing some sort of computerized controller. The apparent delay can be lessened somewhat by using slower device dim rates. With more advanced modules another option is to use group control (lighting scene) extended commands. These allow adjusting several modules at once by a single command.

Limited functionality
X10 protocol does support more advanced control over the dimming speed, direct dim level setting and group control (scene settings). This is done via extended message set, which is an official part of X10 standard. However support for all extended messages is not mandatory, and many cheaper modules implement only the basic message set. These require adjusting each lighting circuit one after the other, which can be visually unappealing and also very slow.

Interference and lack of encryption
The standard X10 power line and RF protocols lack support for encryption, and can only address 256 devices. Unfiltered power line signals from close neighbors using the same X10 device addresses may interfere with each other. Interfering RF wireless signals may similarly be received, with it being easy for anyone nearby with an X10 RF remote to wittingly or unwittingly cause mayhem if an RF to power line device is being used on a premises.

title: X10 (industry standard)


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Talk:Second Amendment to the United States Constitution

Powder Alarms
The point about the King and Parliament is further corroborated by the series of powder alarms in several colonies. One powder alarm in particular, the Portsmouth Alarm, saw the Patriots turn the tables in reverse and instead of it being the colonists' powder being limited, it was the King's powder (that is what they called it at the time) was what limited when the colonial leaders captured a British fort and carried off weapons, ammo, powder, and supplies.

Charles Lathrop Parsons details the events with original sources in his short work about it. "The Capture of Fort William and Mary - Librivox audio book" Progressingamerica (talk) 18:00, 29 June 2024 (UTC)


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Electrical cable

An electrical cable is an assembly of one or more wires running side by side or bundled, which is used as an electrical conductor to carry electric current.

Electrical cables are used to connect two or more devices, enabling the transfer of electrical signals or power from one device to the other. Physically, an electrical cable is an assembly consisting of one or more conductors with their own insulations and optional screens, individual coverings, assembly protection and protective covering.

One or more electrical cables and their corresponding connectors may be formed into a cable assembly, which is not necessarily suitable for connecting two devices but can be a partial product (e.g. to be soldered onto a printed circuit board with a connector mounted to the housing). Cable assemblies can also take the form of a cable tree or cable harness, used to connect many terminals together.

Uses

Electrical cables are used to connect two or more devices, enabling the transfer of electrical signals or power from one device to the other. Long-distance communication takes place over undersea communication cables. Power cables are used for bulk transmission of alternating and direct current power, especially using high-voltage cable. Electrical cables are extensively used in building wiring for lighting, power and control circuits permanently installed in buildings. Since all the circuit conductors required can be installed in a cable at one time, installation labor is saved compared to certain other wiring methods.

Physically, an electrical cable is an assembly consisting of one or more conductors with their own insulations and optional screens, individual coverings, assembly protection and protective coverings. Electrical cables may be made more flexible by stranding the wires. In this process, smaller individual wires are twisted or braided together to produce larger wires that are more flexible than solid wires of similar size. Bunching small wires before concentric stranding adds the most flexibility. Copper wires in a cable may be bare, or they may be plated with a thin layer of another metal, most often tin but sometimes gold, silver or some other material. Tin, gold, and silver are much less prone to oxidation than copper, which may lengthen wire life, and makes soldering easier. Tinning is also used to provide lubrication between strands. Tinning was used to help removal of rubber insulation. Tight lays during stranding makes the cable extensible (CBA – as in telephone handset cords).

In the 19th century and early 20th century, electrical cable was often insulated using cloth, rubber or paper. Plastic materials are generally used today, except for high-reliability power cables. The first thermoplastic used was gutta-percha (a natural latex) which was found useful for underwater cables in the 19th century. The first, and still very common, man-made plastic used for cable insulation was polyethylene. This was invented in 1930, but not available outside military use until after World War 2 during which a telegraph cable using it was laid across the English Channel to support troops following D-Day.

Cables can be securely fastened and organized, such as by using trunking, cable trays, cable ties or cable lacing. Continuous-flex or flexible cables used in moving applications within cable carriers can be secured using strain relief devices or cable ties.

At high frequencies, current tends to run along the surface of the conductor. This is known as the skin effect.

Characteristics

Any current-carrying conductor, including a cable, radiates an electromagnetic field. Likewise, any conductor or cable will pick up energy from any existing electromagnetic field around it. These effects are often undesirable, in the first case amounting to unwanted transmission of energy which may adversely affect nearby equipment or other parts of the same piece of equipment; and in the second case, unwanted pickup of noise which may mask the desired signal being carried by the cable, or, if the cable is carrying power supply or control voltages, pollute them to such an extent as to cause equipment malfunction.

The first solution to these problems is to keep cable lengths in buildings short since pick up and transmission are essentially proportional to the length of the cable. The second solution is to route cables away from trouble. Beyond this, there are particular cable designs that minimize electromagnetic pickup and transmission. Three of the principal design techniques are shielding, coaxial geometry, and twisted-pair geometry.

Shielding makes use of the electrical principle of the Faraday cage. The cable is encased for its entire length in foil or wire mesh. All wires running inside this shielding layer will be to a large extent decoupled from external electrical fields, particularly if the shield is connected to a point of constant voltage, such as earth or ground. Simple shielding of this type is not greatly effective against low-frequency magnetic fields, however - such as magnetic "hum" from a nearby power transformer. A grounded shield on cables operating at 2.5 kV or more gathers leakage current and capacitive current, protecting people from electric shock and equalizing stress on the cable insulation.

Coaxial design helps to further reduce low-frequency magnetic transmission and pickup. In this design the foil or mesh shield has a circular cross section and the inner conductor is exactly at its center. This causes the voltages induced by a magnetic field between the shield and the core conductor to consist of two nearly equal magnitudes which cancel each other.

A twisted pair has two wires of a cable twisted around each other. This can be demonstrated by putting one end of a pair of wires in a hand drill and turning while maintaining moderate tension on the line. Where the interfering signal has a wavelength that is long compared to the pitch of the twisted pair, alternate lengths of wires develop opposing voltages, tending to cancel the effect of the interference.

Fire protection
Electrical cable jacket material is usually constructed of flexible plastic which will burn. The fire hazard of grouped cables can be significant. Cables jacketing materials can be formulated to prevent fire spread. Alternately, fire spread amongst combustible cables can be prevented by the application of fire retardant coatings directly on the cable exterior, or the fire threat can be isolated by the installation of boxes constructed of noncombustible materials around the bulk cable installation.

Types

 * Coaxial cable – used for radio frequency signals, for example in cable television distribution systems.
 * Direct-buried cable
 * Flexible cables
 * Filled cable
 * Heliax cable
 * Non-metallic sheathed cable (or nonmetallic building wire, NM, NM-B)
 * Armored cable (or BX)
 * Multicore cable (consist of more than one wire and is covered by cable jacket)
 * Paired cable – Composed of two individually insulated conductors that are usually used in DC or low-frequency AC applications
 * Portable cord – Flexible cable for AC power in portable applications
 * Power cable – A cable used for transmission of power
 * Ribbon cable – Useful when many wires are required. This type of cable can easily flex, and it is designed to handle low-level voltages.
 * Shielded cable – Used for sensitive electronic circuits or to provide protection in high-voltage applications.
 * Single cable (from time to time this name is used for wire)
 * Structured cabling
 * Submersible cable
 * Twin and earth
 * Twinax cable
 * Twin-lead – This type of cable is a flat two-wire line. It is commonly called a 300 Ω line because the line has an impedance of 300 Ω. It is often used as a transmission line between an antenna and a receiver (e.g., TV and radio). These cables are stranded to lower skin effects.
 * Twisted pair – Consists of two interwound insulated wires. It resembles a paired cable, except that the paired wires are twisted

CENELEC HD 361 is a ratified standard published by CENELEC, which relates to wire and cable marking type, whose goal is to harmonize cables. Deutsches Institut für Normung (DIN, VDE) has released a similar standard (DIN VDE 0292).

title: Electrical cable


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Harald Bluetooth

Harald "Bluetooth" Gormsson (Haraldr Blátǫnn Gormsson; Harald Blåtand Gormsen, died c. 985/86) was a king of Denmark and Norway.

He was the son of King Gorm the Old and of Thyra Dannebod. Harald ruled as king of Denmark from c. 958 – c. 986. Harald introduced Christianity to Denmark and consolidated his rule over most of Jutland and Zealand. Harald's rule as king of Norway following the assassination of King Harald Greycloak of Norway was more tenuous, most likely lasting for no more than a few years in the 970s. Some sources say his son Sweyn Forkbeard forcibly deposed him from his Danish throne before his death.

Name

Harald's name is written as runic haraltr : kunukʀ (ᚼᛅᚱᛅᛚᛏᚱ ᛬ ᚴᚢᚾᚢᚴᛦ) in the Jelling stone inscription. In normalized Old Norse, this would correspond to Haraldr konungr, i.e. "Harald king". The Latinized name as given in the medieval Danish chronicles is Haraldus Gormonis filius (Harald, Gorm's son). The given name Haraldr (also Haralldr) is the equivalent of Old English Hereweald, Old High German Heriwald, from hari "army" and wald- "rule". Harald's name is also inscribed on the so-called Curmsun disc, rediscovered in 2014 (but part of a Viking hoard previously discovered in 1841 in the crypt of the Groß-Weckow village church in Pomerania, close to the Viking Age stronghold of Jomsborg), as +ARALD CVRMSVN + REX AD TANER + SCON + JVMN + CIV ALDIN, i.e. "Harald Gormson, king of Danes, Scania, Jumne, [in] Bishopric of Aldinburg".

The first documented appearance of Harald's nickname "Bluetooth" (as blatan; Old Norse *blátǫnn) is in the Chronicon Roskildense (written c. 1140), alongside the alternative nickname Clac Harald. Clac Harald appears to be a conflation of Harald Bluetooth with the legendary or semi-legendary Harald Klak, son of Halfdan. The byname is given as Blachtent and explicitly glossed as "bluish or black tooth" (dens lividus vel niger) in a chronicle of the late 12th century, Wilhelmi abbatis regum Danorum genealogia. is that Harald must have had a conspicuous bad tooth that appeared "blue" (i.e. "black", as blár "blue" meant "blue-black", or "dark-coloured"). Another explanation, proposed by Scocozza (1997), is that he was called "blue thane" (or "dark thane") in England (with Anglo-Saxon thegn corrupted to tan when the name came back into Old Norse).

Reign

During his reign, Harald oversaw the reconstruction of the Jelling runic stones, and numerous other public works. The most famous is fortifying the fortress of Aros (nowadays Aarhus) which was situated in a central position in his kingdom in the year 979. Some believe these projects were a way for him to consolidate economic and military control of his country and the main city. Ring forts were built in five strategic locations with Aarhus perfectly in the middle: Trelleborg on Zealand, Borrering in eastern Zealand (the inner construction of this fort is still yet to be established), Nonnebakken on Funen, Fyrkat in Himmerland (northern Jutland) and Aggersborg near Limfjord. All five fortresses had similar designs: "perfectly circular with gates opening to the four corners of the earth, and a courtyard divided into four areas which held large houses set in a square pattern." A sixth Trelleborg of similar design, located at Borgeby, in Scania, has been dated to about 1000 and may have been built by King Harald and a second fort named Trelleborg is located near the modern town of Trelleborg in Scania in present-day Sweden, but is of older date and thus pre-dates the reign of Harald Bluetooth.

He constructed the oldest known bridge in southern Scandinavia, the 5 m wide and 760 m long Ravning Bridge at Ravning meadows.

While quiet prevailed throughout the interior, he turned his energies to foreign enterprises. He came to the help of Richard the Fearless of Normandy in 945 and 963, while his son conquered Samland, and after the assassination of King Harald Greycloak of Norway, managed to force the people of that country into temporary subjugation to himself.

The Norse sagas present Harald in a rather negative light. He was forced twice to submit to the renegade Swedish prince Styrbjörn the Strong of the Jomsvikings- first by giving Styrbjörn a fleet and his daughter Thyra, the second time by giving up himself as hostage, along with yet another fleet. When Styrbjörn brought this fleet to Uppsala to claim the throne of Sweden, Harald broke his oath and fled with his Danes to avoid facing the Swedish army at the Battle of Fýrisvellir.

Harald's Rebellion
In the wake of Otto I's death, Harald attacked Saxony in 973. Otto II counter-attacked Harald in 974, conquering Haithabu, Dannevirke and possibly large parts of Jutland. Harald regained some of the seized territory in 983 when Otto II was defeated by the Saracens.

As a consequence of Harald's army having lost to the Germans at the Danevirke in 974, he no longer had control of Norway, and Germans settled back into the border area between Scandinavia and Germany. They were driven out of Denmark in 983 by an alliance of Obodrite soldiers and troops loyal to Harald, but soon after, Harald was killed fighting off a rebellion led by his son Sweyn. He is believed to have died in 986, although several accounts claim 985 as his year of death. According to Adam of Bremen he died in Jumne/Jomsborg from his wounds. His body was brought back to the Trinity Church in Roskilde where he was buried.

The Curmsun Disc, found in Groß-Weckow, Pomerania, (after 1945 Wiejkowo) is inscribed with "ARALD CVRMSVN" (Harald Gormson), calling him, in abbreviated Latin, "king of Danes, Scania, Jomsborg, town of Aldinburg". Based on this, Swedish archaeologist Sven Rosborn has proposed that Harald is buried at the church there, close to Jomsborg, in what is now Poland.

From 1835 to 1977, it was wrongly believed that Harald ordered the death of the Haraldskær Woman, a bog body previously thought to be Gunnhild, Mother of Kings until radiocarbon dating proved otherwise.

The Hiddensee treasure, a large trove of gold objects, was found in 1873 on the German island of Hiddensee in the Baltic Sea. It is believed that these objects belonged to Harald's family.

Harald introduced the first nationwide coinage in Denmark.

Conversion to Christianity
King Harald Bluetooth's conversion to Christianity is a contested bit of history, not least because medieval writers such as Widukind of Corvey and Adam of Bremen give conflicting accounts of how it came about.

Widukind of Corvey, writing during the lives of King Harald and Otto I (ruled 962–973), claims that Harald was converted by a "cleric by the name of Poppa" who, when asked by Harald to prove his faith in Christ, carried a "great weight" of iron heated by a fire without being burned. According to 12th-century Danish historian Saxo Grammaticus in his work Gesta Danorum, Poppo performed his miracle for Harald's son Sweyn Forkbeard after Sweyn had second thoughts about his own baptism. Harald himself converted to Catholicism after a peace agreement with the Holy Roman Emperor (either Otto I or II).

Adam of Bremen, writing 100 years after King Harald's death in "History of the Archbishops of Hamburg-Bremen", finished in 1076, describes Harald being forcibly converted by Otto I, after a defeat in battle. However, Widukind does not mention such an event in his contemporary Res gestae saxonicae sive annalium libri tres or Deeds of the Saxons. Some 250 years after the event, the Heimskringla relates that Harald was converted with Earl Haakon, by Otto II (ruled 973 – 983).

A cleric named Poppa, perhaps the same one, also appears in Adam of Bremen's history, but in connection with Eric of Sweden, who had supposedly conquered Denmark (the fact that Eric conquered Denmark during the realm of Sweyn Forkbeard is explained by Saxo as a punishment of Sweyn's apostasy). The story of this otherwise unknown Poppo or Poppa's miracle and baptism of Harald is also depicted on the gilded altar piece in the Church of Tamdrup in Denmark (see image at top of this article). The altar itself dates to about 1200. Adam of Bremen's claim regarding Otto I and Harald appears to have been inspired by an attempt to manufacture a historical reason for the archbishops of Hamburg-Bremen to claim jurisdiction over Denmark (and thus the rest of Scandinavia); in the 1070s, the Danish king was in Rome asking for Denmark to have its own arch-bishop, and Adam's account of Harald's supposed conversion (and baptism of both him and his "little son" Sweyn, with Otto serving as Sweyn's godfather) is followed by the unambiguous claim that "At that time Denmark on this side of the sea, which is called Jutland by the inhabitants, was divided into three dioceses and subjected to the bishopric of Hamburg."

As noted above, Harald's father, Gorm the Old, had died in 958, and had been buried in a mound with many goods, after the pagan practice. The mound itself was from c. 500 BCE, but Harald had it built higher over his father's grave, and added a second mound to the south. Mound-building was a newly revived custom in the 10th century, perceivably as an "appeal to old traditions in the face of Christian customs spreading from Denmark's southern neighbors, the Germans".

After his conversion, around the 960s, Harald had his father's body reburied in the church next to the now empty mound. He had the Jelling stones erected to honour his parents. The biography of Harald Bluetooth is summed up by this runic inscription from the Jelling stones:

"King Harald bade these memorials to be made after Gorm, his father, and Thyra, his mother. The Harald who won the whole of Denmark and Norway and turned the Danes to Christianity."

Harald undoubtedly professed Christianity at that time and contributed to its growth, but with limited success in Denmark and Norway.

Marriages and children
Spouses: Children:
 * 1) Gunhild
 * 2) Thora (Tova) the daughter of Mistivir in 970. She raised the Sønder Vissing Runestone after her mother.
 * 3) Gyrid Olafsdottir
 * Tyra of Denmark, married Styrbjörn the Strong.
 * Sweyn Forkbeard. Born about 960. Usually given as the son of Harald and Gunhild, though it is said in some of the older sagas that he was an illegitimate son.
 * Haakon. Born in 961(?).
 * Gunhilde. She married Pallig, Jarl and Ealdorman of Devonshire. It is thought that they both died in the St. Brice's Day massacre in November 1002.

Bluetooth technology
The Bluetooth wireless specification design was named after the king in 1997, based on an analogy that the technology would unite devices the way Harald Bluetooth united the tribes of Denmark into a single kingdom. The Bluetooth logo consists of a Younger Futhark bind rune for his initials, H (ᚼ) and B (ᛒ).

title: Harald Bluetooth