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Mut

Mut, also known as Maut and Mout, was a mother goddess worshipped in ancient Egypt. Her name means mother in the ancient Egyptian language. Mut had many different aspects and attributes that changed and evolved greatly over the thousands of years of ancient Egyptian culture.

Mut was considered a primal deity, associated with the primordial waters of Nu from which everything in the world was born. Mut was sometimes said to have given birth to the world through parthenogenesis, but more often she was said to have a husband, the solar creator god Amun-Ra. Although Mut was believed by her followers to be the mother of everything in the world, she was particularly associated as the mother of the lunar child god Khonsu. At the Temple of Karnak in Egypt's capital city of Thebes, the family of Amun-Ra, Mut and Khonsu were worshipped together as the Theban Triad.

In art, Mut was usually depicted as a woman wearing the double crown of the kings of Egypt, representing her power over the whole of the land.

During the high point of Mut's cult, the rulers of Egypt would support her worship in their own way to emphasize their own authority and right to rule through an association with Mut. Mut was involved in many ancient Egyptian festivals such as the Opet Festival and the Beautiful Festival of the Valley.

Mythology
Mut was the consort of Amun, the patron deity of pharaohs during the Middle Kingdom (c. 2055–1650 BC) and New Kingdom (c. 1550–1070 BC). Amaunet and Wosret may have been Amun's consorts early in Egyptian history, but Mut, who did not appear in texts or art until the late Middle Kingdom, displaced them. In the New Kingdom, Amun and Mut were the patron deities of Thebes, a major city in Upper Egypt, and formed a cultic triad with their son, Khonsu. Her other major role was as a lioness deity, an Upper Egyptian counterpart to the fearsome Lower Egyptian goddess Sekhmet.

Depictions
In art, Mut was pictured as a woman with the wings of a vulture, holding an ankh, wearing the united crown of Upper and Lower Egypt and a dress of bright red or blue, with the feather of the goddess Ma'at at her feet.

Alternatively, as a result of her assimilations, Mut is sometimes depicted as a cobra, a cat, a cow, or as a lioness as well as the vulture.

Before the end of the New Kingdom almost all images of female figures wearing the Double Crown of Upper and Lower Egypt were depictions of the goddess Mut, here labeled "Lady of Heaven, Mistress of All the Gods". The last image on this page shows the goddess's facial features which mark this as a work made sometime between late 18th Dynasty and relatively early in the reign of Ramesses II (reigned c. 1279–1213 BC).

In Karnak
There are temples dedicated to Mut still standing in modern-day Egypt and Sudan, reflecting her widespread worship. The center of her cult in Sudan became the Mut Temple of Jebel Barkal and in Egypt the temple in Karnak. That temple had the statue that was regarded as an embodiment of her real ka. Her devotions included daily rituals by the pharaoh and her priestesses. Interior reliefs depict scenes of the priestesses, currently the only known remaining example of worship in ancient Egypt that was exclusively administered by women.

Usually the queen served as the chief priestess in the temple rituals. The pharaoh participated also and would become a deity after death. In the case when the pharaoh was female, records of one example indicate that she had her daughter serve as the high priestess in her place. Often priests served in the administration of temples and oracles where priestesses performed the traditional religious rites. These rituals included music and drinking.

The pharaoh Hatshepsut had the ancient temple to Mut at Karnak rebuilt during her rule in the Eighteenth Dynasty. Previous excavators had thought that Amenhotep III had the temple built because of the hundreds of statues found there of Sekhmet that bore his name. However, Hatshepsut, who completed an enormous number of temples and public buildings, had completed the work seventy-five years earlier. She began the custom of depicting Mut with the crown of both Upper and Lower Egypt. It is thought that Amenhotep III removed most signs of Hatshepsut, while taking credit for the projects she had built.

Hatshepsut was a pharaoh who brought Mut to the fore again in the Egyptian pantheon, identifying strongly with the goddess. She stated that she was a descendant of Mut. She also associated herself with the image of Sekhmet, as the more aggressive aspect of the goddess, having served as a very successful warrior during the early portion of her reign as pharaoh.

Later in the same dynasty, Akhenaten suppressed the worship of Mut as well as the other deities when he promoted the monotheistic worship of his sun god, Aten. Tutankhamun later re-established her worship and his successors continued to associate themselves with Mut afterward.

Ramesses II added more work on the Mut temple during the nineteenth dynasty, as well as rebuilding an earlier temple in the same area, rededicating it to Amun and himself. He placed it so that people would have to pass his temple on their way to that of Mut.

Kushite pharaohs expanded the Mut temple and modified the Ramesses temple for use as the shrine of the celebrated birth of Amun and Khonsu, trying to integrate themselves into divine succession. They also installed their own priestesses among the ranks of the priestesses who officiated at the temple of Mut.

The Greek Ptolemaic dynasty added its own decorations and priestesses at the temple as well and used the authority of Mut to emphasize their own interests.

Later, the Roman emperor Tiberius rebuilt the site after a severe flood and his successors supported the temple until it fell into disuse, sometime around the third century AD. Later Roman officials used the stones from the temple for their own building projects, often without altering the images carved upon them.

Personal piety
In the wake of Akhenaten's revolution, and the subsequent restoration of traditional beliefs and practices, the emphasis in personal piety moved towards greater reliance on divine, rather than human, protection for the individual. During the reign of Rameses II a follower of the goddess Mut donated all his property to her temple and recorded in his tomb: And he [Kiki] found Mut at the head of the gods, Fate and fortune in her hand, Lifetime and breath of life are hers to command ... I have not chosen a protector among men. I have not sought myself a protector among the great ... My heart is filled with my mistress. I have no fear of anyone. I spend the night in quiet sleep, because I have a protector.

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Khonsu

Khonsu (ḫnsw; also transliterated Chonsu, Khensu, Khons, Chons or Khonshu; Ϣⲟⲛⲥ) is the ancient Egyptian god of the Moon. His name means 'traveller', and this may relate to the perceived nightly travel of the Moon across the sky. Along with Thoth, he marked the passage of time. Khonsu was instrumental in the creation of new life in all living creatures. At Thebes, he formed part of a family triad (the "Theban Triad") with Mut as his mother and Amun his father.

Mythology
Khonsu's name means 'traveller' and therefore reflects the fact that the Moon (referred to as Iah in Egyptian) travels across the night sky. He was also referred to by the titles Embracer, Pathfinder, Defender, and healer, and was thought to watch over those who travel at night. As the god of light in the night, Khonsu was invoked to protect against wild animals, and aid with healing. It was said that when Khonsu caused the crescent moon to shine, women conceived, cattle became fertile, and all nostrils and every throat were filled with fresh air.

Attributes

In art, Khonsu is typically depicted as a mummy with the symbol of childhood, a sidelock of hair, as well as the menat necklace with crook and flail. He has close links to other divine children such as Horus and Shu. He was also portrayed with the head of a falcon and like Horus, with whom he is associated as a protector and healer, adorned with the moon disk and crescent moon. Khonsu is mentioned in the Pyramid Texts and Coffin Texts, in which he is depicted in a fierce aspect, but he does not rise to prominence until the New Kingdom, when he is described as the "Greatest God of the Great Gods". Most of the construction of the temple complex at Karnak was centered on Khonsu during the Ramesside period. The Temple of Khonsu at Karnak is in a relatively good state of preservation, and on one of the walls is depicted a creation myth in which Khonsu is described as the great snake who fertilizes the Cosmic Egg in the creation of the world.

Khonsu's reputation as a healer spread outside Egypt; the Bentresh stela records how a princess of Bekhten was instantly cured of an illness upon the arrival of an image of Khonsu. King Ptolemy IV, after he was cured of an illness, called himself "Beloved of Khonsu Who Protects His Majesty and Drives Away Evil Spirits".

Locations of Khonsu's cult were Memphis, Hibis and Edfu.

In popular culture
Khonsu appears as a character in Marvel Comics, where the spelling of his name was changed to 'Khonshu'. In the comics, the character Moon Knight is the avatar of Khonshu and is also known as "The Fist of Khonshu". Khonshu grants the protagonist Marc Spector supernatural abilities to fight evil in his name, enhancing his strength, endurance, and reflexes depending upon the phases of the moon, but also slowly drives him insane. Khonshu's nature changes depending on the writer; Doug Moench portrays Khonshu as a neutral figure, but later writers make him more active and malicious. It is often implied that this Khonshu is not a supernatural being at all, but a mental construct of Marc Spector, a hallucination, an alternate or dissociative personality, or a malicious alien parasite. During Volume 2, Moon Knight is given special weapons by the cult of Khonshu. Khonshu also appears in the Marvel Cinematic Universe (MCU) television series Moon Knight, voiced by F. Murray Abraham.

In the film series Night at the Museum, Khonsu is the source of the magical Tablet of Ahkmenrah, which brings the museum exhibits to life each night. In the story of Night at the Museum: Secret of the Tomb, the golden tablet was created by the high priest of the temple of Khonsu using Khonsu's magic. The tomb of Ahkmenrah was designed to channel "Khonsu's rays" (moonlight) down to the tablet, rejuvenating its powers every night. If the tablet is away from "Khonsu's light [for] too long", the exhibits that were brought to life will die.

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

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Primary nutritional groups

Primary nutritional groups are groups of organisms, divided in relation to the nutrition mode according to the sources of energy and carbon, needed for living, growth and reproduction. The sources of energy can be light or chemical compounds; the sources of carbon can be of organic or inorganic origin.

The terms aerobic respiration, anaerobic respiration and fermentation (substrate-level phosphorylation) do not refer to primary nutritional groups, but simply reflect the different use of possible electron acceptors in particular organisms, such as in aerobic respiration, or nitrate, sulfate  or fumarate in anaerobic respiration, or various metabolic intermediates in fermentation.

Primary sources of energy
Phototrophs absorb light in photoreceptors and transform it into chemical energy. Chemotrophs release chemical energy.

The freed energy is stored as potential energy in ATP, carbohydrates, or proteins. Eventually, the energy is used for life processes such as moving, growth and reproduction.

Plants and some bacteria can alternate between phototrophy and chemotrophy, depending on the availability of light.

Primary sources of reducing equivalents
Organotrophs use organic compounds as electron/hydrogen donors. Lithotrophs use inorganic compounds as electron/hydrogen donors.

The electrons or hydrogen atoms from reducing equivalents (electron donors) are needed by both phototrophs and chemotrophs in reduction-oxidation reactions that transfer energy in the anabolic processes of ATP synthesis (in heterotrophs) or biosynthesis (in autotrophs). The electron or hydrogen donors are taken up from the environment.

Organotrophic organisms are often also heterotrophic, using organic compounds as sources of both electrons and carbon. Similarly, lithotrophic organisms are often also autotrophic, using inorganic sources of electrons and as their inorganic carbon source.

Some lithotrophic bacteria can utilize diverse sources of electrons, depending on the availability of possible donors.

The organic or inorganic substances (e.g., oxygen) used as electron acceptors needed in the catabolic processes of aerobic or anaerobic respiration and fermentation are not taken into account here.

For example, plants are lithotrophs because they use water as their electron donor for the electron transport chain across the thylakoid membrane. Animals are organotrophs because they use organic compounds as electron donors to synthesize ATP (plants also do this, but this is not taken into account). Both use oxygen in respiration as electron acceptor, but this character is not used to define them as lithotrophs.

Primary sources of carbon
Heterotrophs metabolize organic compounds to obtain carbon for growth and development. Autotrophs use carbon dioxide as their source of carbon.

Energy and carbon
A chemoorganoheterotrophic organism is one that requires organic substrates to get its carbon for growth and development, and that obtains its energy from the decomposition of an organic compound. This group of organisms may be further subdivided according to what kind of organic substrate and compound they use. Decomposers are examples of chemoorganoheterotrophs which obtain carbon and electrons or hydrogen from dead organic matter. Herbivores and carnivores are examples of organisms that obtain carbon and electrons or hydrogen from living organic matter.

Chemoorganotrophs are organisms which use the chemical energy in organic compounds as their energy source and obtain electrons or hydrogen from the organic compounds, including sugars (i.e. glucose), fats and proteins. Chemoheterotrophs also obtain the carbon atoms that they need for cellular function from these organic compounds.

All animals are chemoheterotrophs (meaning they oxidize chemical compounds as a source of energy and carbon), as are fungi, protozoa, and some bacteria. The important differentiation amongst this group is that chemoorganotrophs oxidize only organic compounds while chemolithotrophs instead use oxidation of inorganic compounds as a source of energy.

Primary metabolism table
The following table gives some examples for each nutritional group:

*Some authors use -hydro- when the source is water.

The common final part -troph is from Ancient Greek  "nutrition".

Mixotrophs
Some, usually unicellular, organisms can switch between different metabolic modes, for example between photoautotrophy, photoheterotrophy, and chemoheterotrophy in Chroococcales. Rhodopseudomonas palustris – another example – can grow with or without oxygen, use either light, inorganic or organic compounds for energy. Such mixotrophic organisms may dominate their habitat, due to their capability to use more resources than either photoautotrophic or organoheterotrophic organisms.

Examples
All sorts of combinations may exist in nature, but some are more common than others. For example, most plants are photolithoautotrophic, since they use light as an energy source, water as electron donor, and as a carbon source. All animals and fungi are chemoorganoheterotrophic, since they use organic substances both as chemical energy sources and as electron/hydrogen donors and carbon sources. Some eukaryotic microorganisms, however, are not limited to just one nutritional mode. For example, some algae live photoautotrophically in the light, but shift to chemoorganoheterotrophy in the dark. Even higher plants retained their ability to respire heterotrophically on starch at night which had been synthesised phototrophically during the day.

Prokaryotes show a great diversity of nutritional categories. For example, cyanobacteria and many purple sulfur bacteria can be photolithoautotrophic, using light for energy, or sulfide as electron/hydrogen donors, and  as carbon source, whereas green non-sulfur bacteria can be photoorganoheterotrophic, using organic molecules as both electron/hydrogen donors and carbon sources. Many bacteria are chemoorganoheterotrophic, using organic molecules as energy, electron/hydrogen and carbon sources. Some bacteria are limited to only one nutritional group, whereas others are facultative and switch from one mode to the other, depending on the nutrient sources available. Sulfur-oxidizing, iron, and anammox bacteria as well as methanogens are chemolithoautotrophs, using inorganic energy, electron, and carbon sources. Chemolithoheterotrophs are rare because heterotrophy implies the availability of organic substrates, which can also serve as easy electron sources, making lithotrophy unnecessary. Photoorganoautotrophs are uncommon since their organic source of electrons/hydrogens would provide an easy carbon source, resulting in heterotrophy.

Synthetic biology efforts enabled the transformation of the trophic mode of two model microorganisms from heterotrophy to chemoorganoautotrophy:

 * Escherichia coli was genetically engineered and then evolved in the laboratory to use as the sole carbon source while using the one-carbon molecule formate as the source of electrons.
 * The methylotrophic Pichia pastoris yeast was genetically engineered to use as the carbon source instead of methanol, while the latter remained the source of electrons for the cells.

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Talk:Epcot

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 15 January 2019 and 28 February 2019. Further details are available on the course page. Student editor(s): Meganmarples.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 20:44, 16 January 2022 (UTC)

Space-Themed Restaurant and Skyliner Gondola Addition
A couple years ago at the 2017 D23 Expo, Disney announced a new space-themed restaurant for Mission: Space. I added information on it. I saw that there was no mention of the new Skyliner Gondolas that are opening in Fall 2019. One of the stops is the International Gateway at Epcot's World Showcase so I added it there. Both include citations. Meganmarples (talk) 00:54, 24 February 2019 (UTC)

Pumping the brakes
I'm as excited as everyone for what was announced at D23 Expo … there's only one problem: NONE OF IT HAS HAPPENED YET. All of this is proposed. Looking at Epcot's official website, they are still listing only two sections, Future World and World Showcase. The planned re-districting of Future World absolutely should be included in this article, but as proposed/future, not current. -- McDoob AU93  17:19, 27 August 2019 (UTC)

A Commons file used on this page has been nominated for speedy deletion
The following Wikimedia Commons file used on this page has been nominated for speedy deletion: You can see the reason for deletion at the file description page linked above. —Community Tech bot (talk) 02:22, 5 September 2019 (UTC)
 * New epcot logo.png

Requested move 21 February 2020

 * The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review after discussing it on the closer's talk page. No further edits should be made to this discussion.

The result of the move request was: No consensus to move at this time (non-admin closure) BegbertBiggs (talk) 16:20, 29 February 2020 (UTC)

Epcot → EPCOT (theme park) – On October 1, 2019, Disney officially unveils a new logo known as "EPCOT" in all-caps. As the time progress, many Disney cast member started refer to the theme park as "EPCOT" in all-caps. This RM hasn't requested since logo and park name changes, which happens 4 months ago. In order to disambiguate from EPCOT (concept), the (theme park) word was added after EPCOT name because neither has a Primary topic. This RM can be changed as just EPCOT (in all-cap letters) if this article is primary topic. 180.245.214.207 (talk) 10:43, 21 February 2020 (UTC)
 * Oppose move. The rationale only deals with the official name, not the common one. No evidence has been provided that the common name has changed.  O.N.R.  (talk) 15:46, 21 February 2020 (UTC)
 * Support move to EPCOT (in all caps) without disambiguate (theme park) name instead. This change is resonable because to reflect what Disney officially changes this logo and park name to all-caps letters. — Preceding unsigned comment added by 110.137.187.159 (talk) 07:22, 22 February 2020 (UTC)
 * Oppose. There are no reliable sources confirming an official name change to EPCOT. News organizations and the official Disney website still use Epcot. Uncle Dick (talk) 07:45, 23 February 2020 (UTC)
 * Oppose Per others. There is no evidence the name changed to all caps.ZXCVBNM (TALK) 12:11, 23 February 2020 (UTC)
 * Support I support the move. See the attached source. ms784 (talk) 13:12, 23 February 2020 (UTC)
 * If the name had already changed, we would have certainly seen some kind of press release from Disney and the spelling would have immediately changed on the WDW website. Disney doesn't make a major branding change on a whim. The Palm Beach Post article (republished by USA Today) claims that the name change has been confirmed, but does not identify or quote an official source for this pronouncement. Meanwhile, the hometown Orlando Sentinel continues to use "Epcot" and the official Walt Disney World website continues to identify the second gate as "Epcot". Until we see some kind of official indication from Disney, the name should not change. Uncle Dick (talk) 07:17, 24 February 2020 (UTC)

 * Oppose. Maybe just where I live, but the Disney website says Epcot still. So there's not much convincing for this move. --Quiz shows 18:47, 23 February 2020 (UTC)
 * Support but move to just EPCOT without (theme park) disambiguator because it clears a Primary Topic. Disney website still known as Epcot but For move opposer, more recently WDW News Today ([https://wdwnt.com/2020/02/walt-disney-world-officially-confirms-epcot-name-change-to-epcot-as-part-of-parks-transformation/]) and Laughing Place (Epcot park becomes EPCOT in advance of transformation) use EPCOT in uppercase leters. — Preceding unsigned comment added by 182.1.44.171 (talk) 01:17, 24 February 2020 (UTC)
 * Oppose Fails the WP:NAMECHANGES test. Pictures: Epcot flower & garden fest topiaries -- 2020 first look, Disney World details major changes coming to Epcot, Epcot Has A Sparkly Pink Rose Dessert That's So Pretty It'll Ruin Flowers For You Forever. A new RM can be started if news sources start adopting "EPCOT" in all caps. feminist (talk) 11:00, 28 February 2020 (UTC)

 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page or in a move review. No further edits should be made to this section.

1990s–2000s: Decline in vision...Huh?
Why is this a heading? "Decline in vision" is an opinion/nonPOV statement. Who determined it was a Decline in Vision? Sure, some people may have that opinion (and, I hasten to add, just as many people don't), but again...that's opinion, not fact. Maybe that thought would merit being in the text somewhere (properly cited), but not as a section header. Even something like "Decline in Attendance"...with proper citations...would be plausible, that's factual - but saying "Decline in Vision" begs the question "who's vision"? What does "decline" mean? "Decline" implies a critical determination that the original vision was "good", and the current vision (again, who'e vision are we talking about?) is worse. Based on...what? Perhaps a neutral way of phrasing it would be "Change in vision". But again, I would think that would need some concrete documentation (beyond the oped pieces of a couple random columnists). Like a new vision statement from Disney outlining a new direction (which doesn't make it better or worse - from an encyclopedic point of view - just different.) Opinions are fine of course, but Wikipedia isn't the place for those. 2601:41:C100:2140:2C2F:33D4:7A90:A854 (talk) 20:22, 29 December 2020 (UTC)TF

 * Although "decline in vision" may be a point of view, not a fact per se, is it not a fact that a large number of people throughout the world expected a radical change in geopolitics.
 * The ending of the cold war with the disintegration of the Warsaw Pact Alliance was a fact that caused mass expectation of a new regime between East and West on the western hemisphere.
 * So the "decline of vision" is a notable "fact". Janosabel (talk) 22:10, 24 September 2022 (UTC)

A Commons file used on this page or its Wikidata item has been nominated for deletion
The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion: Participate in the deletion discussion at the nomination page. —Community Tech bot (talk) 16:37, 8 February 2022 (UTC)
 * Opening Ceremonies for EPCOT Center.jpg

title: Talk:Epcot


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Heterotroph

A heterotroph is an organism that cannot produce its own food,  instead taking nutrition from other sources of organic carbon, mainly plant or animal matter. In the food chain, heterotrophs are primary, secondary and tertiary consumers, but not producers. Living organisms that are heterotrophic include all animals and fungi, some bacteria and protists, and many parasitic plants. The term heterotroph arose in microbiology in 1946 as part of a classification of microorganisms based on their type of nutrition. The term is now used in many fields, such as ecology, in describing the food chain.

Heterotrophs may be subdivided according to their energy source. If the heterotroph uses chemical energy, it is a chemoheterotroph (e.g., humans and mushrooms). If it uses light for energy, then it is a photoheterotroph (e.g., green non-sulfur bacteria).

Heterotrophs represent one of the two mechanisms of nutrition (trophic levels), the other being autotrophs (auto = self, troph = nutrition). Autotrophs use energy from sunlight (photoautotrophs) or oxidation of inorganic compounds (lithoautotrophs) to convert inorganic carbon dioxide to organic carbon compounds and energy to sustain their life. Comparing the two in basic terms, heterotrophs (such as animals) eat either autotrophs (such as plants) or other heterotrophs, or both. Detritivores are heterotrophs which obtain nutrients by consuming detritus (decomposing plant and animal parts as well as feces). Saprotrophs (also called lysotrophs) are chemoheterotrophs that use extracellular digestion in processing decayed organic matter. The process is most often facilitated through the active transport of such materials through endocytosis within the internal mycelium and its constituent hyphae.

Types
Heterotrophs can be organotrophs or lithotrophs. Organotrophs exploit reduced carbon compounds as electron sources, like carbohydrates, fats, and proteins from plants and animals. On the other hand, lithoheterotrophs use inorganic compounds, such as ammonium, nitrite, or sulfur, to obtain electrons. Another way of classifying different heterotrophs is by assigning them as chemotrophs or phototrophs. Phototrophs utilize light to obtain energy and carry out metabolic processes, whereas chemotrophs use the energy obtained by the oxidation of chemicals from their environment.

Photoorganoheterotrophs, such as Rhodospirillaceae and purple non-sulfur bacteria synthesize organic compounds using sunlight coupled with oxidation of organic substances. They use organic compounds to build structures. They do not fix carbon dioxide and apparently do not have the Calvin cycle. Chemolithoheterotrophs like Oceanithermus profundus obtain energy from the oxidation of inorganic compounds, including hydrogen sulfide, elemental sulfur, thiosulfate, and molecular hydrogen. Mixotrophs (or facultative chemolithotroph) can use either carbon dioxide or organic carbon as the carbon source, meaning that mixotrophs have the ability to use both heterotrophic and autotrophic methods. Although mixotrophs have the ability to grow under both heterotrophic and autotrophic conditions, C. vulgaris have higher biomass and lipid productivity when growing under heterotrophic compared to autotrophic conditions.

Heterotrophs, by consuming reduced carbon compounds, are able to use all the energy that they obtain from food for growth and reproduction, unlike autotrophs, which must use some of their energy for carbon fixation. Both heterotrophs and autotrophs alike are usually dependent on the metabolic activities of other organisms for nutrients other than carbon, including nitrogen, phosphorus, and sulfur, and can die from lack of food that supplies these nutrients. This applies not only to animals and fungi but also to bacteria.

Origin and diversification
The chemical origin of life hypothesis suggests that life originated in a prebiotic soup with heterotrophs. The summary of this theory is as follows: early Earth had a highly reducing atmosphere and energy sources such as electrical energy in the form of lightning, which resulted in reactions that formed simple organic compounds, which further reacted to form more complex compounds and eventually resulted in life. Alternative theories of an autotrophic origin of life contradict this theory.

The theory of a chemical origin of life beginning with heterotrophic life was first proposed in 1924 by Alexander Ivanovich Oparin, and eventually published “The Origin of Life.” It was independently proposed for the first time in English in 1929 by John Burdon Sanderson Haldane. While these authors agreed on the gasses present and the progression of events to a point, Oparin championed a progressive complexity of organic matter prior to the formation of cells, while Haldane had more considerations about the concept of genes as units of heredity and the possibility of light playing a role in chemical synthesis (autotrophy).

Evidence grew to support this theory in 1953, when Stanley Miller conducted an experiment in which he added gasses that were thought to be present on early Earth – water (H2O), methane (CH4), ammonia (NH3), and hydrogen (H2) – to a flask and stimulated them with electricity that resembled lightning present on early Earth. The experiment resulted in the discovery that early Earth conditions were supportive of the production of amino acids, with recent re-analyses of the data recognizing that over 40 different amino acids were produced, including several not currently used by life. This experiment heralded the beginning of the field of synthetic prebiotic chemistry, and is now known as the Miller–Urey experiment.

On early Earth, oceans and shallow waters were rich with organic molecules that could have been used by primitive heterotrophs. This method of obtaining energy was energetically favorable until organic carbon became more scarce than inorganic carbon, providing a potential evolutionary pressure to become autotrophic. Following the evolution of autotrophs, heterotrophs were able to utilize them as a food source instead of relying on the limited nutrients found in their environment. Eventually, autotrophic and heterotrophic cells were engulfed by these early heterotrophs and formed a symbiotic relationship. The endosymbiosis of autotrophic cells is suggested to have evolved into the chloroplasts while the endosymbiosis of smaller heterotrophs developed into the mitochondria, allowing the differentiation of tissues and development into multicellularity. This advancement allowed the further diversification of heterotrophs. Today, many heterotrophs and autotrophs also utilize mutualistic relationships that provide needed resources to both organisms. One example of this is the mutualism between corals and algae, where the former provides protection and necessary compounds for photosynthesis while the latter provides oxygen.

However this hypothesis is controversial as CO2 was the main carbon source at the early Earth, suggesting that early cellular life were autotrophs that relied upon inorganic substrates as an energy source and lived at alkaline hydrothermal vents or acidic geothermal ponds. Simple biomolecules transported from space was considered to have been either too reduced to have been fermented or too heterogeneous to support microbial growth. Heterotrophic microbes likely originated at low H2 partial pressures. Bases, amino acids, and ribose are considered to be the first fermentation substrates.

Heterotrophs are currently found in each domain of life: Bacteria, Archaea, and Eukarya. Domain Bacteria includes a variety of metabolic activity including photoheterotrophs, chemoheterotrophs, organotrophs, and heterolithotrophs. Within Domain Eukarya, kingdoms Fungi and Animalia are entirely heterotrophic, though most fungi absorb nutrients through their environment. Most organisms within Kingdom Protista are heterotrophic while Kingdom Plantae is almost entirely autotrophic, except for myco-heterotrophic plants. Lastly, Domain Archaea varies immensely in metabolic functions and contains many methods of heterotrophy.

Flowchart

 * Autotroph
 * Chemoautotroph
 * Photoautotroph
 * Heterotroph
 * Chemoheterotroph
 * Photoheterotroph

Ecology
Many heterotrophs are chemoorganoheterotrophs that use organic carbon (e.g. glucose) as their carbon source, and organic chemicals (e.g. carbohydrates, lipids, proteins) as their electron sources. Heterotrophs function as consumers in food chain: they obtain these nutrients from saprotrophic, parasitic, or holozoic nutrients. They break down complex organic compounds (e.g., carbohydrates, fats, and proteins) produced by autotrophs into simpler compounds (e.g., carbohydrates into glucose, fats into fatty acids and glycerol, and proteins into amino acids). They release the chemical energy of nutrient molecules by oxidizing carbon and hydrogen atoms from carbohydrates, lipids, and proteins to carbon dioxide and water, respectively.

They can catabolize organic compounds by respiration, fermentation, or both. Fermenting heterotrophs are either facultative or obligate anaerobes that carry out fermentation in low oxygen environments, in which the production of ATP is commonly coupled with substrate-level phosphorylation and the production of end products (e.g. alcohol,, sulfide). These products can then serve as the substrates for other bacteria in the anaerobic digest, and be converted into CO2 and CH4, which is an important step for the carbon cycle for removing organic fermentation products from anaerobic environments. Heterotrophs can undergo respiration, in which ATP production is coupled with oxidative phosphorylation. This leads to the release of oxidized carbon wastes such as CO2 and reduced wastes like H2O, H2S, or N2O into the atmosphere. Heterotrophic microbes' respiration and fermentation account for a large portion of the release of CO2 into the atmosphere, making it available for autotrophs as a source of nutrient and plants as a cellulose synthesis substrate.

Respiration in heterotrophs is often accompanied by mineralization, the process of converting organic compounds to inorganic forms. When the organic nutrient source taken in by the heterotroph contains essential elements such as N, S, P in addition to C, H, and O, they are often removed first to proceed with the oxidation of organic nutrient and production of ATP via respiration. S and N in organic carbon source are transformed into H2S and NH4+ through desulfurylation and deamination, respectively. Heterotrophs also allow for dephosphorylation as part of decomposition. The conversion of N and S from organic form to inorganic form is a critical part of the nitrogen and sulfur cycle. H2S formed from desulfurylation is further oxidized by lithotrophs and phototrophs while NH4+ formed from deamination is further oxidized by lithotrophs to the forms available to plants. Heterotrophs' ability to mineralize essential elements is critical to plant survival.

Most opisthokonts and prokaryotes are heterotrophic; in particular, all animals and fungi are heterotrophs. Some animals, such as corals, form symbiotic relationships with autotrophs and obtain organic carbon in this way. Furthermore, some parasitic plants have also turned fully or partially heterotrophic, while carnivorous plants consume animals to augment their nitrogen supply while remaining autotrophic.

Animals are classified as heterotrophs by ingestion, fungi are classified as heterotrophs by absorption.

title: Heterotroph


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Sekhmet

In Egyptian mythology, Sekhmet ( or Sachmis, from 𓌂𓐍𓏏𓁐; Ⲥⲁⲭⲙⲓ), is a warrior goddess as well as goddess of medicine.

Sekhmet is also a solar deity, sometimes given the epithet 'the eye of Ra'. She is often associated with the goddesses Hathor and Bastet.

Roles
Sekhmet is the daughter of the sun god, Ra, and is among the more important of the goddesses in the Egyptian Pantheon. Sekhmet acted as the vengeful manifestation of Ra's power, the Eye of Ra. Sekhmet is said to breathe fire, and the hot winds of the desert were likened to her breath. She is also believed to cause plagues (which were described as being her servants or messengers) although she is also called upon to ward off disease and heal the sick. In a myth about the end of Ra's rule on the earth, Ra sends the goddess Hathor, in the form of Sekhmet, to destroy mortals who conspired against him. In the myth, Sekhmet's bloodlust was not quenched at the end of battle, and this led to her going on a bloody rampage that laid Egypt to waste and almost destroyed all of humanity. To stop her, Ra and the other gods devised a plan. They poured out a lake of beer dyed with red ochre or so that it resembled blood. Mistaking the beer for blood, Sekhmet drank it all and became so drunk that she gave up on the slaughter and returned peacefully to Ra. The same myth was also described in the prognosis texts of the Calendar of Lucky and Unlucky Days of Papyrus Cairo 86637. In other versions of this story, Sekhmet grew angered at the deception and left Egypt, diminishing the power of the sun. This threatened the power and security of the world—thus, she was persuaded by the god Thoth to return and restore the sun to its full glory. Sekhmet's feline attributes and her iconography sometimes make it difficult to differentiate Sekhmet from other feline goddesses – mainly Bastet. Sekhmet was considered the wife of the god Ptah and mother of his son Nefertum. She was also said to be the mother of the lion-headed war god, Maahes. She was also considered to be the sister of the cat goddess Bastet. The lion-headed goddess Sekhmet is the most represented deity in most Egyptian collections worldwide. Many amulets depict her image and her numerous statues abound in Egyptian art. Many of her statues can be found in museums and archaeological sites, and her presence testifies to the historical and cultural importance of this goddess.

Worship
During an annual festival held at the beginning of the year, a festival of intoxication, the Egyptians danced and played music to soothe the wildness of the goddess and drank great quantities of beer and wine ritually to imitate the extreme drunkenness that stopped the wrath of the goddess—when she almost destroyed humanity.In 2006, Betsy Bryan, an archaeologist with Johns Hopkins University excavating at the temple of Mut in Luxor (Thebes) presented her findings about the festival that included illustrations of the priestesses being served to excess and its adverse effects on them being ministered to by temple attendants. Participation in the festival was great, including by the priestesses and the population. Historical records of tens of thousands attending the festival exist. These findings were made in the temple of Mut because when Thebes rose to greater prominence Mut absorbed some characteristics of Sekhmet. These temple excavations at Luxor discovered a "porch of drunkenness" built onto the temple by the Pharaoh Hatshepsut during the height of her twenty-year reign.

During the Greek dominance in Egypt, note was made of a temple for Maahes that was an auxiliary facility to a large temple to Sekhmet at Taremu in the Delta region, a city which the Greeks called Leontopolis.

History
The first known unambiguous reference to Sekhmet is has been found in mortuary complex of Nyuserre Ini of the Fifth Dynasty of Egypt. She seems to have been a comparatively minor figure in the old kingdom becoming much more significant in the new kingdom. Around 700 (but perhaps significantly more) statues of Sekhmet of were constructed for the Mortuary Temple of Amenhotep III during the middle kingdom.

Sekhmet is worshipped by some modern pagans particularly those who follow Goddess Spirituality. The worship may involve modern statues of Sekhmet but also of those in museum collections.

Comparative scholarship
In the 1960s it has been argued that the Hindu goddess Kālī, who is first attested in the 7th century CE, shares some characteristics with some ancient Near Eastern goddesses, such wearing a necklace of heads and a belt of severed hands like Anat, and drinking blood like the Egyptian goddess Sekhmet and that therefore that her character might have been influenced by them. A myth describes how Kali became ecstatic with the joy of battle and slaughter while killing demons, and refused to stop until she was pacified by her consort, Shiva, who threw himself under her feet. Marvin H. Pope in 1977 asserted that this myth exhibits parallels to the Egyptian myth in which Sekhmet was sent by Ra to destroy the humans plotting against him only to become so captured by her blood-lust that she would not stop despite Ra himself becoming distressed and wishing an end to the killing, only to be stopped by a ruse whereby a plain was flooded with beer which had been dyed red, which Sekhmet mistook for blood and drank until she became too inebriated to continue killing, thus saving humanity from destruction.

title: Sekhmet


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Ipomoea corymbosa

Ipomoea corymbosa is a species of morning glory, native throughout Latin America from Mexico as far south as Peru and widely naturalised elsewhere. Its common names include Christmasvine, Christmaspops, and snakeplant.

Description and names
Known to natives of north and central Mexico by its Nahuatl name Ololiúqui (also spelled ololiuhqui or ololiuqui) and by the south eastern natives as xtabentún (in Mayan), it is a perennial climbing vine with white flowers, often grown as an ornamental plant. Its flowers secrete copious amount of nectar, and the honey that bees make from it is very clear and aromatic. It also grows in Cuba, where it usually blooms from early December to February. It is considered one of the main honey plants of the island.

This plant is often used for purposes other than recreation, as natives of Mexico consider the powder produced from its seeds a tool for divination and communion with spirits. Because of the widespread use among native tribes, Colonial rules initially feared Ololiuqui and banned it introducing harsh punishments for users.

Chemical properties

The Nahuatl word ololiuhqui means "round thing", and refers to the small, brown, oval seeds of the morning glory, not the plant itself, which is called coaxihuitl (“snake-plant") in Nahuatl, and hiedra, bejuco or quiebraplatos in the Spanish language. The seeds, in Spanish, are sometimes called semilla de la Virgen (seeds of the Virgin Mary). While little of it is known outside of Mexico, its seeds were perhaps the most common psychedelic drug used by the natives.

In 1941, Richard Evans Schultes first identified ololiuhqui as Turbina corymbosa and the chemical composition was first described in 1960 in a paper by Albert Hofmann. The seeds contain ergine (LSA), an ergoline alkaloid which is also present in ergot of rye and is similar in structure to LSD. Ergot of rye was part of the Kykeon, the drink which was a component of the Eleusinian mysteries. The psychedelic properties of Turbina corymbosa and a comparison of the potency of different varieties were studied in the Central Intelligence Agency's MKULTRA Subproject 22 in 1956.

Distribution
This species is an invasive species to the United States, Europe (Spain), and Australia, where it has become more naturalized.

title: Ipomoea corymbosa


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Ptah

Ptah (ptḥ, reconstructed ; Φθά; ⲡⲧⲁϩ; Phoenician: 𐤐𐤕𐤇, romanized: ptḥ) is an ancient Egyptian deity, a creator god and patron deity of craftsmen and architects. In the triad of Memphis, he is the husband of Sekhmet and the father of Nefertem. He was also regarded as the father of the sage Imhotep.

Origin and symbolism
Ptah is an Egyptian creator god who conceived the world and brought it into being through the creative power of speech. A hymn to Ptah dating to the Twenty-second Dynasty of Egypt says Ptah "crafted the world in the design of his heart," and the Shabaka Stone, from the Twenty-Fifth Dynasty, says Ptah "gave life to all the gods and their kas as well, through this heart and this tongue."

Epithets
He bears many epithets that describe his role in ancient Egyptian religion and its importance in society at the time:

 * Ptah the begetter of the first beginning
 * Ptah lord of truth
 * Ptah lord of eternity
 * Ptah who listens to prayers
 * Ptah master of ceremonies
 * Ptah master of justice
 * Ptah the God who made himself to be God
 * Ptah the double being
 * Ptah the beautiful face

Representations and hypostases
Like many deities of ancient Egypt he takes many forms, through one of his particular aspects or through syncretism of ancient deities of the Memphite region. Sometimes represented as a dwarf, naked and deformed, his popularity would continue to grow during the Late Period. Frequently associated with the god Bes, his worship then moved beyond the borders of Egypt and was exported throughout the Eastern Mediterranean. Through dissemination by the Phoenicians, we find figures of Ptah in Carthage.

Ptah is generally represented in the guise of a man with green skin, contained in a shroud sticking to the skin, wearing the divine beard, and holding a sceptre combining three powerful symbols of ancient Egyptian religion: These three combined symbols indicate the three creative powers of the god: power (was), life (ankh) and stability (djed).
 * The Was sceptre
 * The sign of life, Ankh
 * The Djed pillar

From the Old Kingdom, he quickly absorbs the appearance of Sokar and Tatenen, ancient deities of the Memphite region. His form of Sokar is found contained in its white shroud wearing the Atef crown, an attribute of Osiris. In this capacity, he represents the patron deity of the necropolis of Saqqara and other famous sites where the royal pyramids were built. Gradually he formed with Osiris a new deity called Ptah-Sokar-Osiris. Statuettes representing the human form, the half-human, half-hawk form, or simply the pure falcon form of the new deity began to be systematically placed in tombs to accompany and protect the dead on their journey to the West.

His Tatenen form is represented by a young and vigorous man wearing a crown with two tall plumes that surround the solar disk. He thus embodies the underground fire that rumbles and raises the earth. As such, he was particularly revered by metalworkers and blacksmiths, but he was equally feared because it was he who caused earthquakes and tremors of the Earth's crust. In this form also, Ptah is the master of ceremonies for Heb Sed, a ceremony traditionally attesting to the first thirty years of a pharaoh's reign.

The god Ptah could correspond with the sun deities Re or Aten during the Amarna period, where he embodied the divine essence with which the sun god was fed to come into existence, that is to say to be born, according to the Memphite mythological/theological texts. In the holy of holies of his temple in Memphis, as well as in his great sacred boat, he drove in procession to regularly visit the region during major holidays. Ptah was also symbolized by two birds with human heads adorned with solar disks, symbols of the souls of the god Re: the Ba. The two Ba are identified as the twin gods Shu and Tefnut and are associated with the djed pillar of Memphis.

Finally, Ptah is embodied in the sacred bull, Apis. Frequently referred to as a herald of Re, the sacred animal is the link with the god Re from the New Kingdom. He even received worship in Memphis, probably at the heart of the great temple of Ptah, and upon the death of the animal, was buried with all the honours due to a living deity in the Serapeum of Saqqara.

Scholars have also associated Ptah with the Mandaean angel Ptahil outside of Egypt, due to their somewhat similar features and closely related names.

Development of the cult
The cult of the god Ptah quickly spread throughout Egypt. With the major royal projects of the Old Kingdom, the high priests of Ptah were particularly sought after and worked in concert with the vizier, filling the role of chief architects and master craftsmen, responsible for the decoration of the royal funerary complexes.

In the New Kingdom, the cult of the god would develop in different ways, especially in Memphis, his homeland, but also in Thebes, where the workers of the royal tombs honoured him as patron of craftsmen. For this reason, the oratory of Ptah who listens to prayers was built near the site of Deir el-Medina, the village where the workers and craftsmen were housed. At Memphis, the role of intercessor with humans was particularly visible in the appearance of the enclosure that protected the sanctuary of the god. Large ears were carved on the walls, symbolizing his role as god who listens to prayers.

With the Nineteenth Dynasty, his cult grew and he became one of the four great deities of the empire of Ramesses. He was worshipped at Pi-Ramesses as master of ceremonies and coronations.

With the Third Intermediate Period, Ptah returned to the centre of the monarchy where the coronation of the pharaoh was held again in his temple. The Ptolemies continued this tradition, and the high priests of Ptah were then increasingly associated with the royal family, with some even marrying princesses of royal blood, clearly indicating the prominent role they played in the Ptolemaic court.

Legacy
Memphis was believed to be under the protection of the god Ptah, the patron of craftsmen. Its great temple, Hut-ka-Ptah (meaning "Enclosure of the ka of Ptah"), was one of the most prominent structures in the city. This word entered Ancient Greek as Αἴγυπτος (Aiguptos), which entered Latin as Aegyptus, which developed into Middle French Egypte and was finally borrowed into English first as Egipte in Middle English and ultimately as Egypt.

Ptah is one of the deities mentioned in Giuseppe Verdi's opera Aida. He is invoked in a chorus, "Possente Fthà" ("O Mighty Ptah"), in Act 1, scene 2; this chorus is reprised as "Immenso Fthà" ("Immense Ptah"), at the end of the opera as the protagonists Aida and Radamès die.

5011 Ptah is an asteroid named after the Egyptian god.

title: Ptah


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Livia gens

The gens Livia was an illustrious plebeian family at ancient Rome. The first of the Livii to obtain the consulship was Marcus Livius Denter in 302 BC, and from his time the Livii supplied the Republic with eight consuls, two censors, a dictator, and a master of the horse. Members of the gens were honoured with three triumphs. In the reign of Augustus, Livia Drusilla was Roman empress, and her son was the emperor Tiberius.

Origin
History preserves no traditions concerning the origin of the Livian gens. Although its members are not found in the first two centuries of the Republic, there is nothing in particular to suggest a foreign origin. The regular cognomina of the Livii are all Latin. The nomen Livius is generally supposed to be derived from the same root as liveo, lividus, and livor, all with the meaning of leaden or bluish-grey, but this connection is not absolutely certain. Pokorny dismissed this derivation, arguing that the nomen either predated these words, or could not be linguistically connected with them. He hypothesized an Etruscan origin for the Livii.

Branches and cognomina
The cognomina of the Livii during the Republic were Denter, Drusus, Libo, Macatus, and Salinator. Of these, Denter was a common surname originally referring to someone with prominent teeth. Macatus means "spotted", being derived from the same root as macula.

Drusus probably means "stiff", although Suetonius records a tradition that the first of the name received it after slaying a Gallic chieftain named Drausus. If this is the true origin of the name, then it probably dates the story to the year 283 BC, when the Senones, the Gallic people of whom Drausus was said to be the leader, were defeated and scattered, for the most part vacating northern Italy. Libo, derived from libere, designated a libation pourer, and entered the family from the Scribonia gens, one of whom was adopted by the Livii Drusi.

The surname Salinator, meaning a salt-merchant, is said to have been given in derision to Marcus Livius, who as censor in 204 BC, imposed an unpopular salt tax. A question arises from the fact that Marcus' father is also referred to as Salinator, although the historians may simply have applied the cognomen retroactively.

Early Livii

 * Gaius Livius, grandfather of the consul of 302 BC, may have been the magister equitum of 348.
 * Lucius Livius, tribune of the plebs in 320 BC, the year after the disaster at the Caudine Forks. The consul, Albinus, had pledged himself and the other Roman magistrates as guarantors of the peace, in order to preserve the lives of the Roman army. Livius and one of his colleagues resisted the demand to turn themselves over to the Samnites as hostages, as they had nothing to do with the agreement, and moreover were sacrosanct as tribunes, the entire body of the Roman people obliged to defend them; but Postumius browbeat them until they agreed to become hostages. However, the Samnites rejected the hostages, when they realised that the Romans were bound to continue the war with or without them.
 * Marcus Livius Denter, consul in 302 BC. Previously he had been one of the pontiffs chosen from the plebeians to augment the numbers of that college.

Livii Drusi

 * Livius Drusus, according to Suetonius, a propraetor in Gaul, who defeated the chieftain Drausus in single combat, thereby earning his surname. He brought back the gold taken by the Senones as the price of departing Rome in 390 BC, thereby avenging the Gallic sack of the city. Pighius conjectures that he was the son of Marcus Livius Denter, consul in 302 BC, which would agree with the probable date of his struggle with Drausus, in 283.
 * Marcus Livius M. f. Drusus Aemilianus or Mamilianus, father of the consul of 147. His agnomen suggests, but does not prove, that he was adopted from either the Aemilii or the Mamilii.
 * Gaius Livius M. f. M. n. Drusus, consul in 147 BC. Either he or his son Gaius should probably be identified with the jurist of this name.
 * Gaius Livius C. f. M. n. Drusus, known for his friendliness, courtesy, and persuasiveness, which he shared with his brother. Some identify him, instead of his father, as the jurist of this name.
 * Marcus Livius C. f. M. n. Drusus, tribune of the plebs in 122 BC, opposed the measures of his colleague, Gaius Gracchus, and undermined his authority by proposing similar measures for which the optimates, the aristocratic party of the Senate could take credit. He was consul in 112, and perhaps triumphed over the Scordisci in the following year. He is probably the censor of 109 BC, who died during his year of office.
 * Livia C. f. M. n., daughter of the consul of 147 BC. She married Publius Rutilius Rufus and became the mother of Publius Rutilius Nudus. She was noted by the Roman historians Valerius Maximus and Pliny for her longevity, both recorded that she lived to be 97.
 * Marcus Livius M. f. C. n. Drusus, one of the most influential figures in Roman politics in the years leading up to the Social War. He went to great lengths to win over the Senate, espousing the party of the optimates, but then as tribune of the plebs in BC 91, he sought to conciliate the people by passing the various measures of the Gracchi. He won over the socii by promising them the rights of Roman citizenship, and passed a law to fill up the ranks of the Senate with equites. But he made a violent enemy of the consul, Lucius Marcius Philippus, who had his measures declared void ab initio. Drusus was assassinated in his house just as civil war began to break out.
 * (Gaius) Livius M. f. C. n. Drusus, afterwards Mamercus Aemilius Lepidus Livianus, consul in 77 BC, was brother of the tribune Marcus and adopted into the Aemilii Lepidi. He was a supporter of Sulla's party, the optimates, but was one of those who had persuaded Sulla to spare the life of the future dictator, Julius Caesar.
 * Livia M. f. C. n., sister of the tribune, married Quintus Servilius Caepio, whose sister, Servilia, married Drusus. Caepio became her brother's bitter opponent, and she divorced him, marrying Marcus Porcius Cato. Her sons were Gnaeus Servilius Caepio and Cato the Younger; her eldest daughter Servilia Major was the mistress of Julius Caesar as well as the mother of Brutus and mother-in-law of Cassius, the assassins of Caesar; her middle daughter was Servilia Minor the wife of Lucullus; her youngest daughter Porcia married Lucius Domitius Ahenobarbus the consul of 54 BC and became the ancestress of emperor Nero.
 * Livia (M. f. M. n.), a woman who expressed interest in adopting Publius Cornelius Dolabella the consul of 44 BC. She may have been a daughter of Drusus the tribune of 91 BC and Servilia.
 * Marcus Livius M. f. M. n. Drusus Claudianus, born as Appius Claudius Pulcher, was adopted by one of the Livii Drusi, apparently the tribune Marcus. He was thus connected with Brutus and Cassius, two whom he allied himself after the death of Caesar. Proscribed by the triumvirs, he took his own life after the Battle of Philippi. He was the father of Livia Drusilla, Roman empress, and the grandfather of Tiberius.
 * Gaius Livius (M. f. M. n. Drusus), possibly the son of Claudianus and elder brother of empress Livia. His existence can be infered from an inscription of his daughter Livia C. f. Pulchra. He might have died before 42 as his father adopted another son before he died at the Battle of Philippi.
 * Livia M. f. M. n. Drusilla, married first Tiberius Claudius Nero, and second Octavian, the future emperor Augustus. She was the mother of the emperor Tiberius, and of the general Drusus the Elder, as well as the grandmother and great-grandmother of the emperors Claudius and Caligula, both of whom she helped raise.
 * Marcus Livius M. f. M. n. Drusus Libo, apparently born a member of the Scribonii Libones, and adopted by one of the Livii Drusi, generally supposed to be Claudianus, although there are several uncertain details in his relationships to the other Livii Drusi and Scribonii. He was aedile about 28 BC, and consul in 15 BC.
 * Livia C. f. (M. n.) Pulchra, a woman recorded in inscription who based on her name is presumed to have been a granddaughter of Drusus Claudianus and niece of empress Livia.
 * Livia M. f. M. n. "Scriboniana", daughter of Marcus Livius Drusus Libo and mother of Livia Medullina, the fiancee of the young Claudius who died before they could be married.
 * Lucius Scribonius Libo Drusus, generally supposed to be the son (or grandson) of Marcus Livius Drusus Libo, was induced by the Senator and delator Firmius Catus to consult soothsayers with respect to his chances of attaining the empire. At first the accusations were ignored by Tiberius, but then he was brought to trial and, finding no hope of vindication, he took his own life.

Livii Salinatores

 * Marcus Livius M. f. M. n. (Salinator), father of the consul, was decemvir sacris faciundis in 236 BC. Either he or perhaps his son purchased an educated Greek, named Andronicus, as a tutor for his children; once freed, Andronicus became the founder of Roman drama.
 * Marcus Livius M. f. M. n. Salinator, was consul during the Second Illyrian War, and despite triumphing over the enemy, he was afterward charged with misappropriating the spoils of war, and sent into exile. During the Second Punic War he was induced to return and resume his seat in the Senate, although he rarely spoke, except to speak on behalf of his kinsman, Marcus Livius Macatus. Consul for the second time in 207, he and his colleague, Gaius Claudius Nero, defeated and slew Hasdrubal, the brother of Hannibal, before the two could unite their forces, and he triumphed for the second time. He was appointed dictator the following year to host the elections, and censor in 204, but he and his colleague quarreled severely. He may have been the adoptive father of Marcus Livius Drusus Aemilianus.
 * Gaius Livius M. f. M. n. Salinator, praetor in 202 BC, and again in 191, when he had command of the fleet in the War against Antiochus, and defeated the Seleucid admiral, Polyxenidas. He was consul in 188.
 * Lucius (Livius) Salinator, a supporter of Sertorius in Spain, was betrayed and murdered in 81 BC while trying to hold the Pyrenees against a hostile army.

Livii Ocellae

 * Lucius Livius Ocella, pardoned by Caesar at Thapsus.
 * Lucius Livius L. f. Ocella, quaestor in Spain in 42 BC, was the step-grandfather of the emperor Galba.
 * Servius Livius (L. f.) Ocella, a senator in 50 BC, was likely a brother of the quaestor Lucius Ocella.
 * Gaius Livius L. f. Ocella, a resident of Vescia, might possibly be identified with Lucius Ocella the quaestor, but Broughton believed them to be separate people.
 * Livia L. f. L. n. Ocellina, the step-mother (and possibly adoptive mother) of Galba.
 * Lucius Livius Ocella Sulpicius Galba, better known as Servius Sulpicius Galba, emperor from AD 68 to 69.

Others

 * Lucius Livius Andronicus, originally an educated but enslaved Greek named Andronicus, he was purchased by a Marcus Livius Salinator as a tutor for his children. On his manumission, he assumed the name Lucius Livius Andronicus. He was a renowned poet, and the founder of Roman drama.
 * Marcus Livius, member of the plenipotentiary board sent to Carthage after the fall of Saguntum in 219 BC to inquire if Hannibal's attack on it had been authorized and declare war if Hannibal could not be brought to justice. He was married to the daughter of Pacuvius Calavius, chief magistrate of Capua in 217 BC. Pacuvius was a patrician who had married a daughter of Appius Claudius.
 * Marcus Livius Macatus, placed by the propraetor Marcus Valerius Laevinus in charge of the garrison at Tarentum in 214 BC, during the Second Punic War. When the town was lost to a surprise attack in 212, Livius and his soldiers retreated to the citadel, where they held out until the city was retaken by Quintus Fabius Maximus in 209. On the question of whether Livius should be punished or rewarded for his conduct, Fabius replied that he could not have recaptured Tarentum but for Livius' actions.
 * Gaius Livius, minted coins of Vesci in Baetica and was possibly legate in 40 BC under Octavian and Mark Antony.
 * Gaius Livius, possibly the father of the historian.
 * Titus Livius, the historian Livy, flourished during the last decades of the Republic, and through the reign of Augustus. He wrote nothing of his family, and other historians have contributed only that he was from Patavium, and that he had at least one son, and a daughter who married a certain Lucius Magius. Two inscriptions from Patavium in the Corpus Inscriptionum Latinarum are thought to mark the resting place of Livy and several members of his family.
 * Titus Livius T. f. Priscus, thought to be the historian's elder son.
 * Titus Livius T. f. Longus, perhaps the historian's younger son.
 * Livia T. f. Quarta, perhaps a daughter of the historian. If she is the same daughter who married Lucius Magius, there is no indication of it on her monument.
 * Titus Livius Liviae Quartae l. Halys, freedman of Livia Quarta. His funeral plaque was unearthed at the monastery of St. Justina at Padua in 1360, followed in 1413 by the excavation of a lead coffin in the same location, containing a human skeleton. Owing to a misunderstanding of the tablet's inscription, the remains were supposed to belong to the historian, rather than a freedman, until further excavations at Padua explained the inscription's true meaning.

Later uses

 * In European languages, Livia is still an ordinary girls' name. In Romanian, the form is Liviu.
 * The town of Forlì in Emilia-Romagna, Italy, is named after Livius Salinator, its legendary founder. The original name was Forum Livii.

title: Livia gens


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Talk:Marica (mythology)

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Interesting. Is this nymph possibly the origin of the Spanish derogatory slang word "marica" meaning gay man? - user:montrealais

 * The spanish derogatory slang word "marica" has derived from the spanish name "María". The old diminutives for words in spanish language were formed by the suffix "-ico" for male words, and "-ica" for female words. The name María was, then, "Mariíca". This was said to people who had homosexual tendencies, because they were considered as "little María's". The word evolved, then, to Marica. It is necessary to remind that diminutives in spanish languages are currently "-ito" and "-ita", for male and female, respectively. — Preceding unsigned comment added by 201.244.203.122 (talk • contribs) 12 February 2014 (UTC)

Is Marica a form of Artemis (Diana) or Aphrodite (Venus)?
Can someone tell me whether Marica is form of Artemis or Aphrodite as stated in this article? If she is Artemis, would it be that she bore children from Faunus (Pan) and wasn't a virgin goddess anymore? 59.92.137.83 (talk) 09:35, 24 October 2022 (UTC)

title: Talk:Marica (mythology)


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Front Page Challenge

Front Page Challenge was a Canadian panel game about current events and history. Created by comedy writer/performer John Aylesworth (of the comedy team of Frank Peppiatt and John Aylesworth) and produced and aired by CBC Television, the series ran from 1957 to 1995.

Synopsis
The series featured notable journalists attempting to guess the recent or old news story with which a hidden guest challenger was linked by asking him or her questions, in much the same manner as the American quiz shows, What's My Line? and To Tell the Truth. Each round of the game started with news footage that introduced the story in question to the studio audience and home viewers out of earshot of the panellists. After the guest was identified and/or the news story determined, the journalists then interviewed the guest about the story or about achievements or experiences for which he or she was known. Unlike American quiz shows that steered clear of controversy in the 1950s and 1960s, Front Page Challenge seems to have been affected by just one censorship practice, that of avoiding four-letter words.

Guests came from all walks of life, including politicians like Pierre Trudeau and Indira Gandhi, activists like Malcolm X, sports figures like Gordie Howe, entertainers like Boris Karloff and Ed Sullivan, and writers like Upton Sinclair. From 1957 to 1979, the show featured many non-Canadians whose trips to Canada were paid by the CBC. (Gandhi was even flown from India to Toronto in the 1960s at the CBC's expense.) Occasionally, guests were featured for their involvement in stories that had nothing to do with their celebrity status. For example, in 1958 Karloff was featured because he had served as a rescue worker in the aftermath of a devastating 1912 tornado in Regina, Saskatchewan, where he had been appearing in a play many years before horror films made him famous.

Jayne Mansfield appeared on the Tuesday night telecast of 12 December 1961 representing the victories two years earlier of British prime minister Harold Macmillan and his Conservative Party in the 1959 United Kingdom general election. The American actress, whose high IQ was well-publicized, was filming a movie in the United Kingdom in 1959 when she and others connected with the movie read and heard about the election results. The CBC archive has two photographs of Mansfield during her 1961 visit to the Toronto television studio where Front Page Challenge always originated during that era, but the videotape of her episode was lost due to wiping.

Occasionally, the challenger on Front Page Challenge was one of the panellists themselves, unbeknownst to the other three panellists. After the game, the relevant person simply moved to the guest seat for the interview.

The show ran for nearly 40 years and featured a remarkably stable cast of panellists, including journalist-historian Pierre Berton, Betty Kennedy (who later become a Canadian senator), Toby Robins (who later became a movie actress) and radio commentator Gordon Sinclair. Columnist Allan Fotheringham joined the panel after Sinclair's death. A guest panellist, usually another Canadian journalist, politician or other celebrity, was also part of each episode. In 1990, journalist and radio/TV personality Jack Webster joined the show as its permanent fourth panellist.

For its initial summer 1957 run, the show was hosted by Win Barron, best known for his voice-over narration of newsreels produced by the Canadian division of Paramount Pictures. However, Barron proved ill at ease in the moderator's seat, so both Fred Davis and panellist Alex Barris rotated as guest hosts in the early part of the fall before Davis was chosen to take over as host full-time (a position he retained for the rest of the show's run), though Barris continued to appear as a guest panellist occasionally and was the show's writer for the duration of its run. In 1981, the CBC published an oversized book written by Barris about the history of the program. It was titled Front Page Challenge: The 25th Anniversary. Four years after the show's cancellation, another book by Barris was published chronicling the last fifteen years of the show. It included more details and anecdotes about the show's earlier phases not found in his first book.

Several weeks after its debut, Ottawa Citizen television columnist Bob Blackburn deemed the programme to be noticeably improved and predicted that if that trend continued "and if the program doesn't run dry on its slightly limited subject matter, Front Page Challenge might well become an institution on Canadian TV".

In his book, Barris says that at the height of the show's popularity in the late 1950s, the individual panellists became major celebrities in Canada. He relates how Toby Robins, a beautiful brunette, donned a blonde wig for a few episodes as an experiment, attracting hate mail including a death threat over the change of appearance. The books also include journalist Barbara Frum's remarks about how influential Robins was for 1950s-era female equality through her decision to appear on the program while pregnant.

The show's stability proved to be its undoing, as the producers did not see fit to add younger panellists while the regulars aged and the audience demographics became less desirable. The show always was videotaped in or aired live from Toronto prior to 1966. During that year four shows originated from Montreal including one with challenger Jessica Mitford. The show continued going on the road, being videotaped in cities across Canada. The oldest regular, Gordon Sinclair, continued travelling with his fellow panellists to videotaping locations until he was well into his 80s. Although the location of the studio was not always noticeable to home viewers, they did notice the lack of guest challengers from foreign countries after 1979. The program no longer featured internationally known controversial figures to match the likes of Timothy Leary, Indira Gandhi, Menachem Begin (when he was a Knesset member) and William F. Buckley who had held viewers' attention in the 1960s and most of the 1970s. Alex Barris says in his second book that the absence of non-Canadian guests after 1979 resulted from budget cuts for CBC Television that ruled out travel expenses.

Barris also claims that the advent of multiple cable channels in the 1980s and early 1990s (in cities, towns and rural areas near the border of the United States where people could receive programming from both countries) presented another challenge to the staff of Front Page Challenge and contributed to its demise. Prior to the 1980s when there were no 24-hour news channels competing with Front Page Challenge, each round of the game began with silent black-and-white newsreel footage of the news story in question while a narrator, not heard by the panellists, summarized it. Even after the segments started including colour videotape, the only voice heard introducing the topical issue and the challenger was the voice of the narrator of Front Page Challenge.

Producers continued to use the same off-screen narrator, which made the Front Page Challenge footage less appealing to young people than the multiple sound bites featured by CBC Newsworld, which began 24-hour newscasts throughout Canada on 31 July 1989. CBC Newsworld offered sound bite interviews with people who had witnessed events or were knowledgeable about them. Young viewers using remote controls stuck with the multiple sound bites and ignored the Front Page Challenge narrator's summaries of the news stories, according to the book by Alex Barris published in 1999. As the pace of 1980s news quickened, even before the launch of CBC Newsworld, Fred Davis, Betty Kennedy and Pierre Berton obviously remained mentally sharp enough to follow all of it, but they had not witnessed 99 percent of the events about which they were so curious. Young viewers in the 1980s were accustomed to listening to people who had witnessed current events or had made them happen.

When Front Page Challenge ceased production in 1995, it was the longest continually running non-news program in Canadian television history. Among the contestants on the final show was then-emerging country music superstar Shania Twain.

Episode status
Reruns of the program were broadcast by Canadian cable channel History Television (now simply called History) in the late 1990s. At least a few of the episodes from the 1950s and 1960s were not saved. In his second book about the program, Alex Barris tells an anecdote about what guest panellist Bennett Cerf said to challenger Jesse Owens about Adolf Hitler during a 1958 episode. The CBC archive has a clip that lasts less than one minute in which Cerf and Owens have this exchange, but the rest of the episode does not survive.

1960s episodes that featured Menachem Begin, then a Knesset member, Jayne Mansfield, William F. Buckley, Arthur Schlesinger Jr. and Timothy Leary were lost in their entirety.

Guests

 * Errol Flynn, 13 January 1959 (CBC Archives video clip)
 * Indira Gandhi
 * Rick Hansen, 18 December 1987 (CBC Archives video clip)
 * William Leonard Higgitt, 7 October 1971
 * Gordie Howe
 * Boris Karloff
 * Eleanor Roosevelt
 * Upton Sinclair
 * Pierre Trudeau
 * Malcolm X, 5 January 1965 (CBC Archives video clip)

References in pop culture

 * On Canadian Sesame Street, the game show was parodied as Front Page Vegetable.
 * In a 1982 episode of SCTV, the game show was parodied as Headline Challenge, the name being a combination of Front Page Challenge and another headline-based game show, CTV's Headline Hunters.

title: Front Page Challenge


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Talk:Table of soil life

Untitled
''Fungi have no chlorophyll, and are not able to photosynthesise, therefore they are heterotrophic, meaning that, like animals, they require an external source of energy rather than being able to produce their own.''

Heterotrophic mean they need an *organic* source of carbon, rather than being able to transform mineral source, such as CO2, to produce their own organic matter. This is also true for animals of course, but energy needs and carbon needs should not be confused.

Moreover, I would say all organisms require an *external* source of energy to develop (sigh ;-)). But some are able to use our sun energy, some have to rely on oxydo-reduction reactions. Still, it's always external...

Cheers

user:anthere

thanks for your correctionsquercus robur

''This page could use quite a few further expansions - nematodes, soil mites, rotifers, earthworms, pseudoscorpions, ants, and isopods are all significant parts of soil life. Heck, one can even argue that moles contribute to soil aeration and ecology. I'm not sure whether those should all be expanded upon here, or if the listing of links to these articles given in the overview is sufficient.'' User:Decapod73 - edit: seems I need to make myself a page!

Potential source leads

 * http://www.eeescience.utoledo.edu/Faculty/Neher/Soil%20Ecology/history.htm

Good soil consists of 93% mineral and 7% bio organic substances. The bio organic parts are 85% humus,10% roots, and 5% edaphon.

Edaphon is itself a "world" of life and consists of microbes, fungi, bacteria, earthworms, micro fauna, and macro fauna as follows:
 * The Edaphon consists of:
 * 1) fungi/algae .........................40%
 * 2) bacteria/actinomycetes.....40%
 * 3) Earthworms.........................12%
 * 4) Macro fauna........................ 5%
 * 5) micro/mesofauna............... 3%
 * http://earthsci.org/processes/geopro/soil/soil.html

Merge with Soil biology
I think that the proposal has all the sense. I think also that the merged article should avoid going into much detail of aspects covered in other articles, like the Nitrogen cycle. Auró (talk) 21:19, 5 April 2011 (UTC)

 * It seems reasonable that Soil life should be about living beings. On the other hand, there is a related subject, soil organic matter, that besides living beings includes material that has evolved from these beings, but is with no life. Based on this consideration, I think that the more useful merge would be to incorporate Soil life into Soil biology, that would cover Soil life and its activity to generate organic matter.Auró (talk) 12:42, 30 April 2011 (UTC)

 * I merged most of the information to soil biology. Should the "soil life table" be merged to, or should it be moved into its own list? If you have a good idea about it go ahead. Sidelight 12 Talk 06:21, 26 December 2012 (UTC)

 * The table is still on the page, but commented as ignore. Sidelight 12 Talk 06:32, 26 December 2012 (UTC)

title: Talk:Table of soil life


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Auvergne (disambiguation)

Auvergne is a region in France.

Named after it are:
 * Auvergne horse
 * Bleu d'Auvergne, a cheese originating in Auvergne
 * Régiment d'Auvergne, a former regiment of the French Army from the province of Auvergne
 * Rural Municipality of Auvergne No. 76, Saskatchewan, Canada
 * Auvergne Station, a cattle station in the Northern Territory of Australia

title: Auvergne (disambiguation)


text:
Talk:Pitch pipe

Swanee Whistle
Is a swanee whistle the same as a slide whistle? -phma

 * possibly. sounds about right. No article on the swanee whistle would be complete without a mention of the game of Swanee-Kazoo, as played on I'm Sorry I Haven't A Clue -- Tarquin 23:55 Sep 30, 2002 (UTC)

 * I'm almost sure that they are indeed the same thing - to my surprise, however, Google reckons "slide" is far more common than "swanee", so I'll tweak the article to reflect this. --Camembert

Keys

 * Most male and female performers prefer to use F-F pipes and C-C pipes, respectively. ...Pipes in other keys are available, but are much more rare.
 * The Tombo pitch instrument has been gaining widespread acceptance in the barbershop harmony community for the last ten years or so. These instruments are E-E and A-A. I would hardly classify them as "rare" anymore. --Pfrowe (talk) 14:51, 22 May 2020 (UTC)

No Citations!
This article cites nothing, except for one book. But there's no in-article citations so should I use the tag or the  tag? Eman 235 / talk 06:43, 1 May 2014 (UTC)

title: Talk:Pitch pipe


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Five Points, Manhattan

Five Points (or The Five Points) was a 19th-century neighborhood in Lower Manhattan, New York City. The neighborhood, partly built on low-lying land which had filled in the freshwater lake known as the Collect Pond, was generally defined as being bound by Centre Street to the west, the Bowery to the east, Canal Street to the north, and Park Row to the south. The Five Points gained international notoriety as a densely populated, disease-ridden, crime-infested slum which existed for over 70 years.

Through the twentieth century, the former Five Points area was gradually redeveloped, with streets changed or closed. The area is now occupied by the Civic Center to the west and south, which includes major federal, state, and city facilities. To the east and north, the former Five Points neighborhood is now part of Manhattan's Chinatown.

Name
Two crossing streets and a third that ends at their intersection form five corners, or "points". About 1809, Anthony Street was extended east to the junction of Cross and Orange Streets. As a result, the surrounding neighborhood came to be called Five Points. In 1854, the three streets were renamed from Anthony Street to Worth Street, Orange Street to Baxter Street, and Cross Street to Park Street. In 1868, Worth Street was again extended eastward, from the five-pointed intersection to Chatham Square, adding a sixth point. Since then, Baxter (formerly Orange) has been eliminated south of the intersection and Park (formerly Cross) has been eliminated on both sides of it; thus, the junction of Baxter and Worth remaining today has only two corners. Also, what remained of Park Street was renamed to Mosco Street in 1982.

Collect Pond

For the first two centuries of European settlement in Manhattan, the main source of drinking water for the growing city was Collect Pond, or Fresh Water Pond, which also supplied abundant fish.

The pond occupied approximately 48 acre and was as deep as 60 ft. Fed by an underground spring, it was located in a valley, with Bayard's Mount (at 110 ft, the tallest hill in lower Manhattan) to the northeast. A stream flowed north out of the pond and then west through a salt marsh (which, after being drained, became a meadow by the name of "Lispenard Meadows") to the Hudson River, while another stream issued from the southeastern part of the pond in an easterly direction to the East River. In the 18th century, the pond was used as a picnic area during summer and a skating rink during the winter.

Beginning in the early 18th century, various commercial enterprises were built along the shores of the pond in order to use the water. These businesses included Coulthards Brewery, Nicholas Bayard's slaughterhouse on Mulberry Street (which was nicknamed "Slaughterhouse Street"), numerous tanneries on the southeastern shore, and the pottery works of German immigrants Johan Willem Crolius and Johan Remmey on Pot Bakers Hill on the south-southwestern shore. The contaminated wastewater of the businesses surrounding the pond flowed back into the pond, creating a severe pollution problem and environmental health hazard.

Pierre Charles L'Enfant proposed cleaning the pond and making it a centerpiece of a recreational park, around which the residential areas of the city could grow. His proposal was rejected, and it was decided to fill in the pond. The landfill was completed in 1811, and middle class homes were soon built on the reclaimed land.

The landfill was poorly engineered. The buried vegetation began to release methane gas (a byproduct of decomposition) and the area, in a natural depression, lacked adequate storm sewers. As a result, the ground gradually subsided. Houses shifted on their foundations, the unpaved streets were often buried in a foot of mud mixed with human and animal excrement, and mosquitoes bred in the stagnant pools created by the poor drainage.

Most middle and upper class inhabitants fled the area, leaving the neighborhood open to poor immigrants who began arriving in the early 1820s. This influx reached a height in the 1840s, with large numbers of Irish Catholics fleeing the Great Famine.

Slum

At the height of Five Points' inhabitation, only parts of London's East End were equivalent in the western world for population density, child and infant mortality, disease, violent crime, unemployment, prostitution, and other classic problems of the urban destitute. It is sometimes considered the original American melting pot, at first consisting primarily of newly emancipated Black Americans (gradual emancipation led to the end of outright enslavement in New York on July 4, 1827) and ethnic Irish, who had a small minority presence in the area since the 1600s. The local politics of "the Old Sixth ward" (The Points' primary municipal voting district), while not free of corruption, set important precedents for the election of Catholics to key political offices. Before that time, New York, and the United States at large, had been governed by the Anglo-Protestant founders. Although there were many tensions between Black Americans and the Irish, their cohabitation in Five Points was the first large-scale instance of voluntary racial integration in American history. Gradually, this African-American community moved to Manhattan's West Side and to undeveloped lands on the north end of the island in the famous Harlem by the early 20th century and across the Harlem River into the South Bronx, as the city developed northward.

Five Points is alleged to have had the highest murder rate of any slum at that time in the world. According to an old New York urban legend, the Old Brewery, formerly Coulthard's Brewery from the 1790s, then an overcrowded tenement on Cross Street housing 1,000 poor, is said to have had a murder a night for 15 years, until its demolition in 1852.

Italians first settled in the Five Points in the 1850s. The parish of the Church of the Transfiguration at 25 Mott Street was largely Italian by the 1880s. Mulberry Bend, named for the curve in Mulberry Street in the Chatham District, became the heart of Little Italy, which at its most populated was bordered on the south by Worth Street, on the east by the Bowery, and on the west by West Broadway.

"Almack's" (also known as "Pete Williams's Place"), an African American-owned dance hall located at 67 Orange Street in Mulberry Bend (today Baxter Street), just south of its intersection with Bayard Street, was home to a fusion of Irish reels and jigs with the African shuffle. Though different ethnic groups interacted in other parts of the United States as well, creating new dance and music forms, in New York this music and dance had spontaneously resulted on the street from competition between African-American and Irish musicians and dancers. It spilled into Almack's, where it gave rise in the short term to tap dance (see Master Juba) and in the long term to a music hall genre that was a major precursor to jazz and rock and roll. This ground is now Columbus Park.

Infectious diseases
Infectious diseases, such as cholera, tuberculosis, typhus, and malaria and yellow fever, had plagued New York City since the Dutch colonial era. The lack of scientific knowledge, sanitation systems, the numerous overcrowded dwellings, and absence of even rudimentary health care made impoverished areas such as Five Points ideal for the development and spread of these diseases. Several epidemics swept the City of New York in the 18th and 19th centuries, some of which originated in Five Points. Others were introduced by passengers disembarking from ships from overseas, including immigrants. In June 1832, an outbreak of cholera in Five Points spread rapidly throughout the crowded, unsanitary dwellings of the neighborhood before spreading to the rest of New York City. With no understanding of disease vectors or transmission, some observers believed that these epidemics were due to the immorality of residents of the slum:

Every day's experience gives us assurance of the safety of the temperate and prudent, who are in circumstances of comfort …. The disease is now, more than before rioting in the haunts of infamy and pollution. A prostitute at 62 Mott Street, who was decking herself before the glass at 1 o'clock yesterday, was carried away in a hearse at half past three o'clock. The broken down constitutions of these miserable creatures, perish almost instantly on the attack …. But the business part of our population, in general, appear to be in perfect health and security. —New-York Mercury, July 18, 1832

Riots
The Anti-abolitionist riots of 1834, also known as the Farren Riots, occurred in New York City over a series of four nights, beginning July 7, 1834. Their deeper origins lay in the combination of nativism and abolitionism among Protestants, who had controlled the city since the American Revolution, and the fear and resentment of Blacks among the growing numbers of Irish immigrants, who competed with them for jobs and housing.

In 1827, Great Britain repealed legislation controlling and restricting emigration from Ireland, and 20,000 Irish emigrated. By 1835, more than 30,000 Irish had arrived in New York annually. Among the casualties of the riots was St. Philip's Episcopal Church, the first black Episcopal church in the city, then located at 122 Centre Street. It was sacked and looted by the mostly ethnic Irish mob.

The media designated a branch of the "Roach Guards", a violent Irish gang, "Dead Rabbits". The Dead Rabbits Riot began when one faction destroyed the headquarters of the Bowery Boys at 26 Bowery, on July 4, 1857. The Bowery Boys retaliated, which led to a large-scale riot which raged back and forth on Bayard Street, between Bowery and Mulberry Street. Rioting resumed on July 5. The Bowery Boys and the Dead Rabbits fought again in front of 40 and 42 Bowery Street (original buildings still extant in May 2017), erecting barricades in the street. On July 6 the Bowery Boys fought the Kerryonians (Irishmen from County Kerry) at Anthony and Centre Street. Historian Tyler Anbinder says the "dead rabbits" name "so captured the imagination of New Yorkers that the press continued to use it despite the abundant evidence that no such club or gang existed". Anbinder notes that, "for more than a decade, 'Dead Rabbit' became the standard phrase by which city residents described any scandalously riotous individual or group."

As residents took advantage of the disorganized state of the city's police force, brought about by the conflict between the Municipal and Metropolitan police, gangsters and other criminals from all parts of the city began to engage in widespread looting and the destruction of property. The Daily National Intelligencer of July 8, 1857, estimated that between 800 and 1,000 gang members took part in the riots, along with several hundred others who used the disturbance to loot the Bowery area. It was the largest disturbance since the Astor Place Riot in 1849. Order was restored by the New York State Militia (under Major-General Charles W. Sandford), supported by detachments of city police. Eight people were reported killed, and more than 100 people received serious injuries.

Social reform and renewal

Various efforts by different charitable organizations and individuals, most of them Christian, attempted to alleviate the suffering of the poor in Five Points. Padre Felix Varela, a Cuban-born priest, established a Roman Catholic parish at the former Episcopalian Christ Church on Ann Street in 1827, to minister to the poor Irish Catholics. In 1836, Father Varela's parish was divided into two parishes, with one on James Street dedicated to St. James, and second one housed in a former Presbyterian church on Chambers Street, which was renamed the Church of the Transfiguration (Roman Catholic). In 1853, the parish relocated to the corner of Mott and Cross streets, when they purchased the building of the Zion Protestant Episcopal Church (c.1801) from its congregation, which moved uptown.

The first call for clearing the slums of Five Points through wholesale demolition came in 1829 from merchants who maintained businesses in close proximity to the neighborhood. Slum clearance efforts (promoted in particular by Jacob Riis, author of How the Other Half Lives, published 1890), succeeded in razing part of Mulberry Bend off Mulberry Street, one of the worst sections of the Five Points neighborhood. It was redeveloped as a park designed by noted landscape architect Calvert Vaux and named Mulberry Bend Park at its opening in 1897; it is now known as Columbus Park.

A major effort was made to clear the Old Brewery on Cross Street, described as "a vast dark cave, a black hole into which every urban nightmare and unspeakable fear could be projected." The Old Brewery had formerly been Coulthard's Brewery, which was located on the outskirts of the town less than thirty years earlier in the 1790s. Later enveloped by the growing city, it was located on Cross Street just south of the Five Points intersection. The brewery became known as the "Old Brewery" after being converted to a tenement / boarding house in 1837. Its lower, high-ceilinged floor and the above two floors were converted into four floors of rundown apartments. The rent was cheap and attracted many low-income tenants, many of them immigrants. The only census record taken in 1850 reported 221 people living in 35 apartments, averaging 6.3 persons per apartment. Accounts conflict as to the total number of people living in the Brewery flats, but all agreed that it was well over capacity.

The poverty seen throughout the Five Points was also displayed at the Old Brewery, and the women of the Home Mission took action. This Methodist charity group was determined to clean up Five Points. The Christian Advocate, also called The Christian Advocate and Journal, a weekly New York newspaper published by the Methodist Episcopal Church, reported on the ongoing project in October 1853:

"In a meeting held in Metropolitan Hall, in December 1851, such convincing proof was given of the public interest in this project, that the resolution was passed by the Executive Committee to purchase the Old Brewery. Other appeals were made to the public, and nobly met. That celebrated haunt was purchased, in a few months utterly demolished, and already a noble missionary building occupies its site."

The New Mission House replaced the Old Brewery, under the direction of the Five Points Mission. It provided housing, clothes, food, and education as part of the charitable endeavor. The new building had 58 rooms available for living space, twenty-three more than the Old Brewery.

The area today
The area formerly occupied by Five Points was gradually redeveloped through the twentieth century. In the west and south, it is occupied by major federal, state, and city administration buildings and courthouses known collectively as Civic Center, Manhattan. In addition Columbus Park, Collect Pond Park, Foley Square, and various facilities of the New York City Department of Correction are clustered around lower Centre Street. The Tombs jail/prison, in which many criminals from Five Points were incarcerated and quite a few executed, stood near the site of the City Prison Manhattan at 125 White Street; the latter prison stood on the site until 2023. The northeastern and eastern portion of Five Points is now within the sprawling Chinatown. Many tenement buildings dating from the late 19th century still line the streets in this area.

Since 2021, the intersection of Worth and Baxter streets has been co-named "Five Points", a reference to the former neighborhood.

Notable people

 * Paul Kelly, Italian American mobster and founder of the Five Points Gang, whose members included future crime bosses like Johnny Torrio, Al Capone and Lucky Luciano
 * John Morrissey, Irish American bare-knuckle boxer, Dead Rabbits gang criminal leader in New York City, Democratic Party New York State Senator, and Tammany Hall-backed U.S. Congressman from New York
 * Mother Cabrini, an Italian nun, established her first orphanage to care for the orphans from five points in this neighborhood. Later her mission was expanded all over the world. She fought to give Italians dignity in an era when they were looked down upon by Americans.

In popular culture
Theatre
 * Paradise Square (2018) is a musical play set in the Five Points that premiered at Berkeley Repertory Theatre December 27, 2018 – March 3, 2019. The musical performed at Chicago's Nederlander Theatre from November 2 to December 5, 2021. It started previews March 15, 2022, at the Ethel Barrymore Theatre on Broadway, where it ran from April 3 to July 17, 2022.

Films

 * Cabrini (2024), a biographical film about the Catholic saint Frances Xavier Cabrini, features the support that Cabrini and her Missionary Sisters of the Sacred Heart of Jesus provided to impoverished Italian immigrants in Five Points.

 * Gangs of New York (2002) is a historical film set in the mid-19th century, in the Five Points district of New York City. The film, directed by Martin Scorsese and written by Jay Cocks, Steven Zaillian, and Kenneth Lonergan, was inspired by Herbert Asbury's nonfiction book, The Gangs of New York (1928).
 * The Sting (1973), a film about an elaborate scheme to 'con' a mob boss, Doyle Lonnegan, during the Depression to revenge a friend's murder in Illinois. Lonnegan grew up in Five Points, and one of the con men also claims his origin is Five Points.

Literature
 * Hot Corn: Life Scenes in New York Illustrated (1854), by Solon Robinson, has stories about residents of Five Points.
 * Edward Rutherfurd's historical novel New York is set, in part, in Five Points.
 * May the Road Rise up to Meet You, by Peter Troy
 * Winter's Tale, by Mark Helprin
 * The Gods of Gotham, by Lyndsay Faye
 * Lair of Dreams, young adult novel by Libba Bray
 * Murder on Mulberry Bend, by Victoria Thompson (Gaslight Mystery series)
 * Andersonville (1955), by MacKinlay Kantor, includes a description of the neighborhood in Chapter X.
 * The Night Inspector (1999), by Frederick Busch, takes place in the neighborhood and describes parts of it in detail.
 * City of Glory (2007), by Beverly Swerling, includes a description of the neighborhood’s development and some of its residents.
 * Moon and the Mars (2021), young adult novel by Kia Corthron

Television
 * Copper, BBC America's dramatic series, is set in the 1860s in the Five Points neighborhood.
 * Hell on Wheels, season 3, episode 1, "Big Bad Wolf" (original air date August 10, 2013)

Music
 * Tom Waits and Kathleen Brennan's song "Never Let Go" contains the line: "down at the Five Points I stand", to suggest an ad extremum emotional and/or physical state.

title: Five Points, Manhattan