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Resheph

Resheph (also Reshef and many other variants, see below; Eblaite, Rašap, , ršp, Egyptian ršpw, , ršp, Rešep̄) was a god associated with war and plague, originally worshiped in Ebla in the third millennium BCE. He was one of the main members of the local pantheon, and was worshiped in numerous hypostases, some of which were associated with other nearby settlements, such as Tunip. He was associated with the goddess Adamma, who was his spouse in Eblaite tradition. Eblaites considered him and the Mesopotamian god Nergal to be equivalents, most likely based on their shared role as war deities.

In the second millennium BCE, Resheph continued to be worshiped in various cities in Syria and beyond. He is best attested in texts from Ugarit, where he was one of the most popular deities. While well attested in ritual texts and theophoric names, he does not play a large role in Ugaritic mythology. An omen text describes him as the doorkeeper of the sun goddess, Shapash, and might identify him with the planet Mars. He was also venerated in Emar and other nearbly settlements, and appears in theophoric names as far east as Mari. The Hurrians also incorporated him into their pantheon under the name Iršappa, and considered him a god of commerce. Through their mediation, he also reached the Hittite Empire. He was also introduced to Egypt, possibly by the Hyksos, and achieved a degree of prominence there in the Ramesside period, with evidence of a domestic cult available from sites such as Deir el-Medina. The Egyptians regarded him as a warlike god, but he could also be invoked as a protective healer. He was associated with gazelles and horses, and in art appears as an armed deity armed with a bow, shield and arrows.

References to Resheph from the first millennium BCE are less common. He did not play a large role in Phoenician religion overall, with only one reference to him occurring in texts from Sidon, though he is well attested as a member of the Phoenician pantheon of Cyprus. He was also worshiped by Arameans in Cilicia and in Syria. References to him are also present in the Hebrew Bible, though due to the process of demythologization his name does not always refer to a personified deity. Greeks considered him an equivalent of Apollo, as attested by bilingual inscriptions from Cyprus, though it is not certain if this example of interpretatio graeca was recognized outside this island.

Etymology
The etymology of Resheph's name is uncertain. According to Michael P. Streck, it is derived from the root ršp, and its cognates include Amorite yarśap (“to flame”), an element of personal names attested in texts from the Old Babylonian period, and the nominal rišp-, “flame” or “fever”, present in Hebrew and Aramaic. This possibility is the most commonly proposed explanation in scholarship, though it did not find universal support, and Maciej M. Münnich notes that it rests on biblical evidence, which comes at most from the sixth century BCE, in contrast with the oldest attestations of Resheph, which date back to the twenty fourth century BCE, with no sources supporting this derivation from within the nearly two thousand year period separating them. Streck, despite his support for this proposal, acknowledges the nature of the connection between the presumed meaning of Resheph's name and his character is not fully clear. A second proposal is to link his name with Akkadian rašābu(m), “to destroy”, and rašbu(m), “terrifying, horrible” This view is supported by authors such as Jean-Marie Durand, but it similarly did not find universal support. Paolo Xella notes that all of the proposed etymologies might be the result of circular reasoning, as they depend on the available information about Resheph's character.

Spellings
Cuneiform texts from Ebla render Resheph's name as Ra-sa-ap. No further variants are attested in text from this city, and in most cases the name is preceded by the “divine determinative”, dingir. The same spelling is also attested in sources from Mesopotamia and from Emar, though texts from this city also use variants such as Ra-ša-ap, Ra-šap and Ra-šap-pa.

In Ugarit, Resheph's name was written as ršp in the alphabetic script,  and it is variously vocalized by Ugartiologists as Rašp, Rašap or Resheph. The writings Ra-ši-ip and Re-ša-ip appear in texts in standard syllabic cuneiform. Logographic ones are also attested, many of them derived from the various forms of the theonym Nergal: dGÌR.UNU.GAL(.LA), dMAŠ.MAŠ and dKAL (=dLAMMA), though it is sometimes questioned if Resheph was necessarily meant in every case when they were used. The use of logograms originally linked to Nergal to represent Resheph is also well attested in texts from Ekalte, with identified examples including dGÌR, dIGI and dMAŠ.TAB.BA.

The Hurrian form of the name had a prothetic vowel affixed to it, resulting in spellings Aršappa and Iršappa, sometimes shortened to Iršap or Irša. The Hurrian variant is also attested in Ugarit as eršp. It has also been proposed that the variant name dRa-sa-pa-an developed through Hurrian influence too, but this view is not universally accepted.

Two forms of the name are attested in texts from ancient Egypt, ršp and ršpw, which might indicate a change in pronunciation occurred at some point, with the former writing reflecting Rashap, Rashp or Reshp and the latter - Rashpu or Reshpu, with a final u making the name easier to pronounce for speakers of Egyptian.

Resheph and Rushpan
Maciej M. Münnich argues that the theonym Rushpan should be identified as a form of Resheph's name used in the Middle Euphrates area. A pre-Sargonic tablet from Mari mentions the offering of cereal to various deities, including dRa-sa-pá-an. A temple dedicated to him is mentioned in Mariote texts from the reigns of Shamshi-Adad I and Yahdun-Lim. Manfred Krebernik accepts that the names were likely cognates, but does not consider it certain that the two were identical, pointing out a long tradition of using the logogram dGU4 (“bull”) to represent the name Rushpan, as attested in lexical lists and the god list An = Anum (tablet VI, line 206).

Eblaite sources
Oldest known references to Resheph have been identified in texts from Ebla. They are dated to the period between 2450 and 2200 BCE, and spans between 30 and 40 years. Most of the available attestations of deities in it come from economic texts, which makes it impossible to fully study the character of Resheph in Eblaite religion as other types of sources, such as myths or descriptions of specific ceremonies, are lacking. It is nonetheless possible to determine he was one of the main deities of the local pantheon. While not equally commonly attested as Hadabal and Kura, he is one of the most frequently mentioned deities in the entire Eblaite text corpus. His individual functions are difficult to clarify. While he was not directly invoked in association with combat, it is nonetheless presumed that he was regarded as a warlike deity due to a large number of weapons listed among offerings he received, including 15 daggers, 11 axes, 4 lances and 2 or more clubs. Alfonso Archi states that the club offering, during which the god also received four bull horns, was an annual rite.

Worship
In Ebla Resheph was venerated both by common citizens and the royal family. Reference to two priests in his service, Re’i-Malik and Ennai, are also known. Furthermore, foreign kings visiting Ebla also made offerings to him, as indicated by records of sacrificial sheep provided by the royal palace for such occasions.

One of the city gates of Ebla was named after Resheph. His two main cult centers in its proximity were seemingly Adanni and Tunip, both of which were relatively small settlements. Alfonso Archi notes that an association with an otherwise insignificant city or cities is a characteristic shared by him with a number of the other major deities of Ebla, namely Dagan (from Tuttul), Hadda (from Halab) and Hadabal (from Hamadu, Larugadu and Luban), and that it can be assumed in the third millennium BCE none of them owed their popularity to the political influence of their cult centers. However, despite its proximity to Ebla, Resheph is entirely absent from the text corpus from Tell Beydar.

Multiple hypostases of Resheph are attested in Ebla. Most frequently mentioned is the form of this god linked to Adanni. Resheph of gunum is the second most commonly referenced. The precise meaning of this term is a matter of debate, complicated by the fact it is attested almost exclusively in association with Resheph and, much less frequently, with closely linked Adamma. It can be literally translated as “garden”, but it has been suggested it was used to refer to the royal cemetery. However, no texts from Ebla mention Resheph in a funerary context. Maciej M. Münnich suggests that gunum might have been a palatial enclosure for animals, as the associated hypostasis of Resheph received wool as offering particularly often, and references to a bull linked to his cult are known. Resheph of Tunip is also attested, chiefly as a recipient of silver. This hypostasis seemingly had no chapel in the city of Ebla itself, and local dignitaries traveled to venerate him. The royal palace hill (sa-zaxki) also had a form of Resheph associated with it, "Resheph of the palace", though it has been proposed this title referred to Resheph of Adanni worshiped in a chapel located there rather than to a fully separate hypostasis. Further forms, associated with Daraum (an administrative center of the Eblaite state), Shi’amu, ‘Adatu, Shamutu, Muriku, Armi, Nei, Sarrap and Shaku, are also attested, but they are mentioned less frequently, with most only occurring once. The large number pf hypostases is presumed to reflect Resheph's popularity.

Theophoric names invoking Resheph are uncommon in the Eblaite text corpus, which Michael P. Streck explains as a result of his possibly negative characteristics. However, this assumption has been criticized by Maciej M. Münnich, as the attested examples, such as Yitin-Rasap ("Resheph gave") and ‘Ebdu-Rasap ("servant of Resheph"), do not appear to hint as such a perception.

Associations with other deities
Resheph typically received offerings either alongside other major members of the local pantheon, such as Hadabal, or alongside the goddess Adamma. The latter was regarded as his spouse, though the connection between them is seemingly limited to the early tradition of Ebla. They were also worshiped together in Tunip. Resheph also appears commonly alongside the sun deity, represented by the Sumerogram dUTU, though usually regarded as a goddess. He is also attested in association with the Eblaite form of Ea, Hayya. In one case, they occur as a dyad and receive a single jewel as an offering together.

The text VE 806 indicates that Resheph and the Mesopotamian god Nergal were locally regarded as equivalents. This correspondence most likely depended on their shared warlike character. Despite this connection, no writing of Nergal's name was used to represent Resheph in Ebla. Wilfred G. Lambert has noted that a name of Nergal found in a later Mesopotamian god list, dLUGAL-ra-sa-ap (with the Sumerogram LUGAL possibly standing for an unidentified West Semitic noun rather than lugal or šarrum), “lord Resheph”, uses the spelling of Resheph's name typical for Eblaite and Old Akkadian texts from the third millennium BCE.

Other third millennium BCE attestations
Sporadic instances of Resheph appearing as a theophoric element in Akkadian personal names have been identified, with one example being Iṣī-Raśap. As pointed out by Maciej M. Münnich, while found in a text from Susa in Elam, this name most likely belonged to a person hailing from a part of Syria conquered by Sargon of Akkad, rather than to a local inhabitant. It is therefore not possible to speak of an active cult of Resheph in this area. A single theophoric name invoking Resheph, Rašap-ilī, has also been identified in an Old Assyrian text, and it is presumed he was the family deity of its bearer. However, Resheph is not otherwise attested in this role in known Old Assyrian sources and Rašap-ilī might have not been an Assyrian himself, as he is only mentioned a document describing business deals in Talhat, a city in Upper Mesopotamia. Klaas R. Veenhof in his discussion of this isolated attestation notes Resheph's well attested prominence in northern Syria.

Second millennium BCE sources
Resheph continued to be worshiped in the second millennium BCE, and remained a popular deity in a number of areas bordering on the Mediterranean Sea.

Ugaritic texts
The corpus of Ugaritic texts has been described as “one of the most abundant collections of data concerning Resheph”. It has been proposed that he arose to prominence in this city in the late Bronze Age. He was associated with both plague and war. He was also connected to the underworld.

Associations with other deities
Ugaritic and Akkadian god lists from Ugarit indicate that the theological view that Resheph and Nergal were analogous to each other was also accepted in this city.

Some evidence exists for an association between Resheph and Ashtart reflecting their shared features, though it is not extensive.

In the standard Ugaritic lists of deities, Resheph follows “auxiliary gods of Baal” (Ugaritic: il t‘ḏr b‘l) and precedes Dadmiš. Manfred Krebernik suggests that she might have been linked to Resheph in some way, possibly as his spouse, and additionally points out her name might be related to the Mesopotamian goddess Tadmuštum, who was associated with the underworld. Nicolas Wyatt argues that based on their placement in lists it can be assumed that they were counted among Baal's divine helpers, but Dennis Pardee maintains that there is no evidence in favor of viewing either of them as closely linked to the weather god.

Worship
The offering list corresponding to the standard deity lists assigns a ram to Resheph as a sacrifice, similarly as to most of the other deities mentioned. In another offering list, he follows Shapash, the sun goddess. Yet another similar text places him after Tiraṯu (a deity representing young wine) and before a hypostasis of Anat, designated by the term ḫbly. He received an ewe as a burnt sacrifice in this case. He also appears in a ritual which took place in Ra’šu-Yêni, “first of the wine”, the last month in the Ugaritic lunar calendar, seemingly on the roof of the temple of El, where shrines were set up for various deities in presence of the king. In this case, he received an ewe as a burnt offering, after a similar sacrifice made to Ṯukamuna-wa-Šunama, and later separately a ram as a “peace offering”. RS 19.013, a tablet describing one of the so-called “contemplation rituals” whose form and function remain uncertain, also involves Resheph. He is additionally mentioned alongside various other deities in a short prayer for well-being, which according to Dennis Pardee might list gods viewed as the sons of El. Furthermore, the only among the many votive objects found in Ugarit to be identified by an accompanying inscription as an offering to a specific deity is a drinking vessel shaped like a lion's head, which a certain Nūrānu dedicated to "Resheph-guni" (ršp gn). Pardee assumes that the second element of the name is a toponym, Gunu, according to him a city located somewhere in Syria, though it has also been suggested that this term refers to the royal necropolis in Ugarit, and that it might be related to Eblaite gunnum.

A dual or plural form of Resheph's name, ršpm, is also attested in ritual texts. Sacrifices to this group of deities took place in the royal palace. Manfred Krebernik presumes it can be connected to his various hypostases attested in Ugaritic texts, such as ršp idrm (meaning unknown), ršp bbt (“Resheph of Bibitta”), ršp mhbn (“Resheph of Mōhāban”), ršp mlk (“ Resheph of Mulukku”), ršp ṣbi (“Resheph of the army”) and ršp ḥgb (possibly “Resheph of locusts”).

Eighty seven inhabitants of Ugarit bearing theophoric names invoking Resheph have been identified in known texts, with four of them being scribes. This makes him the third most common of the deities attested in this context, with El and Baal being more popular and Shapash and Teshub appearing with comparable frequency. The element ḥgb also appears in theophoric names on its own, with twenty five individual examples known, and Wilfred H. van Soldt proposed interpreting it as an attribute of Resheph in this context.

Mythology
Despite being frequently mentioned in ritual texts and theophoric names, Resheph does not play a large role in Ugaritic mythology. In the Epic of Keret, he is responsible for “carrying off” the fifth wife of the eponymous king. The term used has a broad meaning and the exact way in which she died cannot be established. Mark S. Smith has also proposed that Habayu, who in the literary text KTU 1.114 attacks drunk El and smears him with excrement, might be another name of Resheph.

In the text Horon and the Mare, Resheph is invoked from Bibitta, a city in Anatolia. He is asked to remove poison alongside many other deities. A thematically similar text dealing with removal of serpent venom focused on Shapash invokes him alongside Yarikh in a sequence of pairs of deities, after El and Horon, Baal and Dagan, and Anat and Ashtart.

Divination
In an omen text, RS 12.061, Resheph is addressed as the doorkeeper of the sun goddess Shapash. According to Dennis Pardee, it can be assumed that he functioned as an underworld deity, and that he was responsible for opening the gates of the underworld to let her undertake the nightly portion of her journey. However, the text is likely an allusion to an astronomical phenomenon as well. While attempts have been made to identify it as a report of a solar eclipse, according to Pardee it describes a period of five days during which the planet Mars, corresponding to Resheph, has been observed at sundown, before its heliacal setting made that impossible on the sixth day. Maciej M. Münnich notes that based on Mesopotamian evidence it is possible that Mars was regarded as an ill omen in Ugarit.

RS 24.247+, an Ugaritic omen compendium which deals with teratomancy (telling the future based on observation of malformed animal fetuses) in a manner similar to Akkadian Šumma Izbu, states that an animal born with short legs foretells a situation in which “Resheph will consume the progeny”.

Other Syrian sources
Many theophoric names invoking Resheph have been identified in texts from Emar. Examples include Ikūr-Rašap (Akkadian: “Resheph has proven to be reliable”), Rašap-kabar (Amorite: “Resheph is great”), Rašap-lā’ī (Amorite: “Resheph is powerful”), as well as names where the theonym is abbreviated, such as Iddin-ra (Akkadian: “Resheph has given”) and Yakūn-ra (Amorite: “Resheph has proven to be reliable”). Overall he is the third most frequently invoked deity in them, after Dagan and Adad.

It is sometimes assumed that Resheph is not directly attested in ritual texts from Emar. However, Ian Rutherford assumes that the deity referred to as “Nergal of the market (KI.LAM)” or “lord of the market” might be Resheph, which would indicate the name is to be read as Rašap/bel mahiri; a connection to trade is not otherwise known for Nergal, but is well attested for Resheph in Hurrian tradition. This identification is also accepted by John Tracy Thames, who notes the epithet presumably reflected his importance in the eyes of a specific section of society, similarly as other titles derived from names of professions. He also proposes that the deity only mentioned under the epithet “Lord of Šagma” in texts from this city might be either Resheph or Erra. Gary Beckman tentatively considers interpreting the city god of Emar, represented by the Sumerogram dNIN.URTA, as Resheph, but he notes caution is advised, and points out Joan Goodnick Westenholz instead suggested that dNIN.URTA in Emar designated a strictly local deity, known as Il Imarī or possibly Ḫamari, “the Emariote god”. It is also sometimes proposed that the deity dU.GUR, who appears alongside Shuwala in a description of a festival, might be Resheph, though this logogram might also be read phonetically as Ugur (a possibility supported by Hurrian sources from the site) or as Nergal.

In addition to the evidence from Emar, Resheph is also attested in texts from Azû and Ekalte. All three of these sites are located in the proximity of each other, and were culturally similar. Amorite theophoric names invoking Resheph have also been identified in texts from Mari and from the kingdom of Khana. However, in the former only seven examples are attested. The proposal that some Mariote attestations of Nergal in personal names and elsewhere should be understood as references to Resheph are regarded as baseless. There is also no evidence that he was ever actively worshiped further south in Mesopotamia.

Hurrian reception
Like a number of other deities originally worshiped in Ebla, such as Adamma, Aštabi, Ḫepat and Ishara, Resheph was incorporated into the Hurrian pantheon, as attested in texts from Ugarit, Emar and Alalakh. He was regarded as the tutelary god of the marketplace in Hurrian religion. He was referred to as damkarrassi, “of commerce”, a loanword derived from Sumerian DAM.GÀR. He belonged to the circle of deities associated with Teshub, and in standard offering lists (kaluti) he typically appears between Ḫešui and Tenu.

Three theophoric names invoking the Hurrian form of Resheph have been identified in the Ugaritic texts. One example is Tagi-Irshappa, “Irshappa is beautiful”. In Alalakh, the evidence for the worship of Resheph is limited to two certain and four dubious theophoric names, with both of the former, Irshappa (either an abbreviation or a personal name identical with the Hurrian variant of the theonym) and Irshapi-andi, being Hurrian.

Manfred Krebernik has suggested that the fact that in a single Ugaritic text Resheph is invoked from Bibitta, elsewhere described as a cult center of the Hurrian god Nupatik, might indicate that he was locally equated with that god. The existence of a connection between them is also accepted by Maciej M. Münnich. Aicha Rahmouni notes that an epithet of Nupatik attested in Hittite sources, dLAMMA KI.KAL.BAD, “Nupatik of the army”, is semantically a parallel of Resheph's Ugaritic title, “Resheph of the army”.

The Hurrian form of Resheph was among the deities incorporated into the Hittite pantheon in Samuha and the Hittite capital Hattusa under the influence of Hurrian religion. The evidence for the association between Resheph and trade is also present in Hittite texts, for example a festival tied to the cults of Samuha refers to him with the epithet damkarrassi.

Egyptian reception
The Egyptian data pertaining to the worship of Resheph is considered difficult to collect and analyze due to being largely limited to dispersed royal and private monuments. He most likely was already known in Egypt during the reign of the Thirteenth Dynasty. He might have been originally introduced by the Hyksos. The oldest available evidence for his presence in Egypt is the theophoric name of a brewer originating in Syria or Canaan, ‘Apra-Reshpu, who lived during the reign of Sobekhotep III. First direct references to the worship of Resheph occur during the reign of Amenhotep II (1425 - 1399 BCE), similarly as in the case of a number of other northern deities, such as Hauron and Astarte. The pharaoh himself mentions him on a stele found in the proximity of the Great Sphinx of Giza, and in an inscription from a temple of Amun in Karnak. In another inscription he describes himself crossing the Orontes River in a manner comparable to Resheph, which is presumably meant to highlight his courage and mark him as a great warrior.

Character
Egyptians regarded Resheph primarily as a warlike god. This aspect of his character is well attested in royal inscriptions. Especially commonly, he appears in association with horseback or chariot warfare. A different side of Resheph is portrayed in private dedications, where he is never invoked in association with combat, and instead functions as a benevolent deity capable of securing the petitioner's health and welfare. He was depicted as an armed warrior on accompanying images, but in this context these attributes most likely had an apotropaic purpose and reflected his protective qualities and his ability to overcome demons. Akha, believed to cause abdominal pain, was considered his enemy. In the Chester Beaty papyrus, which enumerates deities protecting specific body parts from poison, depending on translation Resheph is responsible either for bone marrow, uterus, a part of male genitals, or an unidentified body part.

Relatively few epithets were assigned to Resheph in Egyptian sources and the most common of them, “great god” (20 occurrences identified as of 2013) was not exclusive to him and does not highlight any of his individual traits. He was also referred to as “hearer of prayer”, “healer” and “giver of health”, which reflects his association with healing.

Iconography
Christiane Zivie-Coche notes that as in the case of other foreign deities incorporated into the Egyptian pantheon, Resheph's Egyptian iconography was primarily meant to illustrate his functions, rather than his place of origin. However, it has been argued that the kilt with tassels he was usually depicted in marked him as a foreign deity. He was often portrayed as a so-called “menacing god”, with one arm raised above head and brandishing a weapon. His attributes include a shield, a bow and arrows. Despite his character, he was never depicted attacking enemies, and seemingly art highlighted his protective aspect. Sometimes a lute could serve as one of his symbols. One example of a stele depicting him with this instrument on his back, presumed to originate in Hurbeit, has been identified in the collection of the Roemer- und Pelizaeus-Museum Hildesheim.

Resheph could be depicted either with a fake beard similar to those known from depictions of Osiris, or with a thick natural beard typical for depictions of foreigners. In the latter case he could also be shown with long hair. One of the inscriptions identified on objects originating in Deir el-Medina states that he had a “beautiful face”.

For uncertain reasons, the gazelle was associated with Resheph in Egypt. However, the connection with this animal was not exclusive to him, as it also served as a symbol of Shed. The iconography of these two gods is however otherwise “totally different”. A gazelle head could be depicted on Resheph's white crown in place of an uraeus, though in some cases the latter decoration is attested too. In a single case similar headwear dedicated with a gazelle has been assigned to the god Keserty, who according to Izak Cornelius should be identified as Kothar-wa-Khasis rather than Resheph. An association between Resheph and horses is also attested, and presumably reflected his military prowess. Depictions of Resheph as a charioteer or horseman might represent an exclusively Egyptian tradition.

Associations with other deities
Due to his warlike character, Resheph could be associated with Montu and Set. One of the reliefs from the temple of Amun in Karnak from the reign of Amenhotep II directly refers to “Montu-Resheph”. It has been suggested that Resheph was also identified with Heryshaf. An inscription from Byblos dated to the period between 1900 and 1600 BCE which mentions the latter deity has been interpreted as an example of his name being used to refer to Resheph, though this proposal is regarded as unlikely. No certain attestations of Resheph have been identified in sources from this city. It has also been noted that in Egypt, Resheph and Herishef could be mentioned together without necessarily being identified.

Multiple references to Resheph being worshiped as a member of a triad which also included Min and Qadesh are known. These three deities are depicted for example on the stele of Ramose. In this context, Resheph was seemingly primarily invoked as a protective deity of specific individuals.

The Leiden Magical Papyrus, dated to the Ramesside Period, mentions a deity identified as the wife of Resheph, Itum, but while attempts have been made to connect her with Eblaite Adamma or less plausibly with the toponym Edom, her identity remains uncertain.

Worship
Excavations revealed evidence of veneration of Resheph in Deir el-Medina. Many of his worshipers living in this area were workers, though there is no indication that most of them were foreigners, as Egyptian names predominate. A total of twelve steles inscribed with his name have been discovered at this site. They belonged to the sphere of domestic cult, and based on their size it is assumed that they were originally held in household shrines, presumably with tables for offerings placed in front of them. In 2006, a stele depicting Resheph and Astarte was also discovered in Tell el-Borg. It is presumed that it dates to the reign of Amenhotep II or earlier. It was erected by an overseer of horses, Betu, whose name is not common in Egyptian sources and might have Hurrian origin. The inscription refers to Resheph with the otherwise unknown epithet, “lord of the estate of the stable of horses”. Presumably it was meant to highlight the devotee's close link to him.

According to Richard H. Wilkinson, a temple dedicated to Resheph existed in Memphis. Izak Cornelius instead interprets the available evidence as an indication that he was venerated within a sanctuary located in the temple of Ptah.

The worship of Resheph is also attested in Nubia, possibly as a result of religious policies of Amenhotep II. A stele from Wadi es-Sebua, while discovered in a historically Nubian area, was dedicated to Resheph by a certain Mati-Ba’al, presumed to be a merchant traveling through this area rather than a local inhabitant.

First millennium BCE sources
Resheph continued to be worshiped in the first millennium BCE. However, references to him are much less frequent than in the preceding millennia.

Phoenician sources
References to the worship of Resheph in Phoenician cities are scarce, and he did not play a significant role in Phoenician religion. Attestations are largely limited to toponyms and onomastics. No references to offerings, statues or altars are known, and even the Phoenician theophoric names invoking him are uncommon and exclusively attested in sources from Egypt, which might indicate they were only used by members of the diaspora. The oldest Phoenician text mentioning Resheph, the Karatepe bilingual, comes from outside Phoenicia. It is attributed to the local Cilician ruler Azatiwada. While it references Resheph, due to absence of theophoric names invoking him it is not certain to what capacity he was actively worshiped by the Phoenician inhabitants of this area, and his presence might rely on the need to include a god possible to treat as an equivalent of Luwian Runtiya. He is designated by a unique epithet in this context, șprm, possibly “of the goats” or “of the stags”. Translators most commonly presume that the title is a cognate of Hebrew ṣāpîr, with additional support for the view that an animal is meant coming from the fact that Runtiya is typically described as a “stag god” and from to Resheph's well attested association with gazelles in Egyptian sources.

Only a single source mentioning Resheph comes from Phoenicia itself. An inscription of king Bodashtart from Sidon mentions a district named after him. However, it is possible that this toponym was not linked to an active cult, and only constituted a relic of past practices. A number of difficult to precisely date Phoenician sculptures from the eighth or seventh century BCE from locations such as Gadir, Huelva, Selinous and Samos are sometimes interpreted as representations of Resheph, though Melqart is a possibile identification as well.

No evidence for the worship of Resheph in Punic cities exists. A single text mentions a person bearing a theophoric name invoking him, a certain Abd-Rashap, though the individual in mention originated in Egypt. Most of the references to purported Punic evidence for the worship of Resheph in older scholarly literature are the result of misreading the theonym Eresh (‘rš), well attested in theophoric names, or the title “Baal of the cape” (rš).

Cyprus is an exception from the scarcity of Phoenician attestations of Resheph. Sources from this area are the richest corpus of texts mentioning him from the first millennium BCE. Similarly as the evidence for the worship of Anat from this area this might indicate a continuity of traditions originating in the Bronze Age, when both of these deities were most commonly venerated. The oldest possible reference to Resheph being known to Cypriots is one of the Amarna letters, written by the king of Alashiya, in which the “hand” of a deity represented in cuneiform by the logogram dMAŠ.MAŠ, most likely him rather than Nergal in this context, is blamed for the death of local coppersmiths. This is presumed to be the description of a plague which struck the kingdom. It has also been proposed that an early bronze statue of a horned god from Enkomi might be a representation of Resheph. Later on Resheph's cult center on the island was Idalion. Four dedications to him from the reign of a local ruler, Milkyaton, have been found in this city. A bilingual inscription from Kition dated to 341 BCE mentions Resheph under the epithet ḥṣ, whose interpretation remains uncertain, with proposals such as “arrow” (hēs) or “street” (hūs) being present in scholarship. The former view is more common, and finds support in his iconography. Despite Resheph's prominence on Cyprus, the number of theophoric names invoking him from this area is small.

Aramaic sources
In the eighth and seventh centuries, Resheph was worshiped in Cilicia. However, the evidence is limited to two inscriptions. One of them is Aramaic, and has been attributed to Panamuwa I of Samʼal. He is mentioned alongside Hadad, El, Rakib-El and Shamash, the main deities of the local pantheon. However, he is absent from a similar text on a monument set up by Bar Rakib for his father. His absence might indicate that in the former case he should only be interpreted as a personal protective deity of the king.

Resheph is also mentioned alongside Kubaba on an Aramaic stela from Tell Sifr, a site located near Aleppo, but due to the state of its preservation it provides little information about his position in the local pantheon and his relation to the aforementioned goddess, though according to Maciej M. Münnich it does make it possible to establish that locally he must have been worshiped by members of high strata of society, capable of commissioning such monuments. Two Aramaic texts from Palmyra mention Resheph, in both cases alongside two goddesses, Ḥirta and Nanaya; he is also attested in the Greek version of one of them alongside Hera and Artemis.

Aramaic sources do not appear to treat Resheph as a deity of disease, and instead stress his protective character, which might have been the reason behind his association with the Arabian god Ruda, “well disposed”, possibly brought northwards by migrating Aramean tribes from the Syrian Desert. Another possibility is that this portrayal of Resheph was influenced by Ruda in the first place.

Hebrew Bible
References to Resheph are present in the Hebrew Bible, though compared to deities such as Baal he is not mentioned frequently. It is assumed that before the Babylonian Exile, Resheph might have been regarded as a minor deity inflicting diseases on behalf of Yahweh, while by the time of the compilation of the Book of Chronicles, in the fourth or third century BCE, he was no longer worshiped by the Hebrews. Eventually his name came to be understood as a common noun. In Biblical Hebrew, resheph means "flame, firebolt", derived from  "to burn". Individual biblical passages show varying degrees of demythologization, therefore the name is not always used to refer to a personified figure, and sometimes serves only as a poetic metaphor. Echoes of Resheph's role as a god of plague have been identified in Deuteronomy 32:24 and Psalm 78:48. In both cases, he is represented as a tool of divine wrath. He is also mentioned in Habakkuk 3:5, according to Theodore Hiebert as a personified figure acting as the attendant of Yahweh (Eloah), though most contemporary translations treat the name as a common noun in this case. He is paired in this context with Deber, presumably also originally a personified deity. The passage most likely reflects the image of Yahweh as a great god accompanied by an entourage of lesser deities, similar to examples known from Ugaritic and Mesopotamian literature, such as the reference to Adad's servants Shullat and Hanish in the Epic of Gilgamesh. In the Job 5:7, there is mention of the "sons of resheph", translated in the Septuagint as νεοσσοὶ δὲ γυπὸς, "the young of the vulture".

Only one theophoric name invoking Resheph has been identified in the Bible, specifically in 1 Chronicles 7:25, where an individual named Resheph is mentioned as a son of Ephraim. While uncommon, the use of a theonym itself as a theophoric name is not unparalleled.

Greco-Roman reception
The form of Resheph worshiped on Cyprus was identified with Apollo by the Greeks. The Idalion bilingual refers to “Resheph Mikal” in Phoenician and Apollo Amyklos in Cypro-syllabic Greek, but it is not certain if a Greek epithet was adopted by Phoenicians or a Phoenician one by Greeks. There is no evidence of this equation extending beyond said island, though Paolo Xella argues that Pausanias' mention of Apollo as the father of the Phoenician god Eshmun might be an account of a tradition which originally involved Resheph instead. The association between Resheph and Apollo relied on their shared portrayal as archers, affinity with diseases, and apotropaic functions. Javier Teixidor in particular stressed the parallels between Resheph as a plague god who strikes his victims with arrows as attested in an inscription from Idalion with the Homeric portrayal of Apollo (Iliad ). A local Cypriot deity, Hylates, might have been identified with Resheph as well.

In the Greco-Roman period Resheph apparently ceased to be worshiped in Egypt, with the only references to him including a dedication of Ptolemy III Euergetes from Karnak, litanies listing many deities from Papyrus of Imuthes and Tebtunis Papyrus, unlikely to reflect widespread personal cult, and possibly a small number of theophoric names whose restoration is a matter of dispute among researchers.

It has been proposed that Arsippus, who is mentioned in the third book of Cicero's De Natura Deorum alongside Astronoe (an ordinary Persian name, here possibly a corruption of Damaskios’ Astronoe) as the father of one of the multiple deities named Aesculapius, can be interpreted as a Latiniziation of Resheph. However, this view is not universally accepted.

title: Resheph


text:
Ruti

Ruti may refer to:

As a given name

 * Ruti Olajugbagbe, winner of series seven of The Voice UK
 * Ruti Sela, Israeli video artist
 * Ruti Zisser, Israeli American lifestyle designer, fashion designer, wardrobe stylist, and businesswoman

As a surname

 * Mari Ruti, Distinguished Professor of critical theory and of gender and sexuality studies at the University of Toronto

Other uses

 * Aker (god), the Egyptian god of the horizon
 * Ruti (crater), a crater on Ganymede
 * Rüti (disambiguation), a number of places in Switzerland
 * Roti (disambiguation)
 * Ruti, an alternative spelling of roti, an unleavened flatbread
 * Ruti (film), a 1998 Bangladesh film

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

title: Ruti


text:
Talk:E. O. Wilson

Rushton (again)
This is regarding the subsection I just re-added regarding Wilson's support of J. Philippe Rushton.

Following up on, I don't think the content added by (and restored by ) got a fair shake. The editor who removed that has since been blocked. In my opinion, that block was the same pattern of obstructionist editing we saw on this page. I did not feel comfortable restoring it as it was, since it did have some significant issues with editorializing language. I have tried to fix those, but either way, the content should be discussed on its own merits instead of via oblique threats, wikilawyering, or similar.

As I said before using too many words, I think these newer sources are good enough to show lasting significance. Grayfell (talk) 23:36, 18 August 2022 (UTC)

POV issues in lede
Hello.

I'm concerned that your recent changes have introduced wording that could be construed as WP:PEACOCK wording. The lead should be a brief and neutral overview of why Wilson is encyclopedically notable. I do not accept that terms like "trailblazer" for example, meet WP:TONE or WP:NPOV.

Another example of the problem is that, while Alabama is obviously part of the Deep South, the term is pretty loose and Florida, the other state mentioned, is only sometimes included. If there is some specific connection to this cultural region, it's not actually mentioned in the body of the article so doesn't belong in the lead in this way. Style choices like this make the article read too much like an obituary and not enough like a dispassionate biography, in my opinion.

I understand this is a work in progress, which is why I want to raise this now, rather than later, to prevent potential problems from accumulating. Grayfell (talk) 03:47, 31 January 2023 (UTC)

 * Thank you for notifying me @Grayfell. For context, I'm not particularly acquainted with any scientific field; I write mostly articles pertaining to historical and legal topics and I came across Wilson when I was younger—the only scientist I ever found interesting at the time. You're perhaps right about the wording, and I'll make the necessary changes to rephrase the sentences. I am also aware that Wilson's legacy is touchy, especially given the previous arguments on the talk page; I will complete the lede soon and hope to rewrite the other paragraphs, though it will be sporadic. Currently, the sentence structure could use some fixing, and the lede could do to be considerably expanded. GuardianH (talk) 04:01, 31 January 2023 (UTC)

 * Thank you. I agree that the lead could stand to be expanded. I appreciate much of the work you've done and there is plenty of additional room for improvement.
 * Wilson's legacy was complicated now and during his life. His life and career was long and colorful, and even setting aside his support of so-called "positive eugenics" and the more recently disclosed letters, there were plenty of other controversies. The academic reception of The Social Conquest of Earth comes to mind.
 * Clearly the lead cannot and should not include all of these perspectives, but likewise it shouldn't completely ignore their existence, either.
 * As the above walls-of-text show, figuring out exactly how to strike this balance is difficult. Grayfell (talk) 04:54, 31 January 2023 (UTC)

As you know, there are continuing concerns about WP:PEACOCK in your additions to the lead. Both and I have recently cut some of these, but you reverted to re-add them. Please understand that policy requires you to build consensus for these edits once they've been disputed, rather than edit warring. I'm happy to be persuaded, but simply being sourced is not enough. No one is challenging the fact that others have glowingly praised Wilson, but that doesn't make these quotes WP:DUE for inclusion in the lead paragraph. I hope that makes sense. Generalrelative (talk) 05:20, 10 February 2023 (UTC)

 * Wilson was an active writer, and his work was commented on by many scientists; David Attenborough's comments were one of many. The lede mentions a few of the awards he received from various foundations and institutions—the Royal Swedish Academy, the International Academy of Humanism, the Pulitzer Prize—but no reception of his in some quotation is now mentioned. I originally believed it appropriate to add include some comments from Richard Dawkins; the description of Wilson being dubbed the "father of biodiversity," etc. predate my edits to the lede, and I think that those proved to be a valuable contribution, though I think some equal quotation to his posthumous criticism should also be mentioned. Also, there are many articles I can think of which do showcase similar comments of the subject in the lede, though like I mentioned previously these tend to be in subjects other than Wilson's.
 * In the Just the facts section of WP:PEACOCK is given an example of when to showcase these comments; I don't think the descriptions of Wilson in the lede differed greatly from this example. However, I understand also that he was a controversial writer and that his work was not always positively received. Maybe a diluted sentence like "His contributions to the scientific community were widely praised during his life, though posthumous examinations of his legacy were mixed" could be added instead? GuardianH (talk) 16:01, 10 February 2023 (UTC)
 * Thanks for your thoughts, and indeed, on reflection, the single epithet "father of biodiversity" is sufficiently widely sourced and quoted that I agree my removal of those words may have been too much, and that they could go back in. If it were just Dawkins saying that, I would point out that the lead is not the place for such things, but actually it was much more than Dawkins, and many of his obituaries led with that title and it is a title that recognisably applies to him, so no objections to that going back in. Also your phrasing above seems a fair and more balanced representation to me. Sirfurboy🏄 (talk) 16:57, 10 February 2023 (UTC)
 * Emphasizing that he was praised during his life is telling only half the story, so I think framing it that way in the lead would be another form of editorializing. While the discovery of the Rushton letters drew new attention to his position, it wasn't exactly a secret during his life. The letters were not discovered by accident, after all. Wilson was very proud of being 'controversial' although he seldom seemed to agree with his academic critics on why he was controversial. Regardless, the controversy was a significant part of his career during his life. So while some of his contributions were praised during his life, some were definitely not. Grayfell (talk) 23:04, 10 February 2023 (UTC)
 * Well put, Grayfell. +1 to this. Generalrelative (talk) 00:02, 11 February 2023 (UTC)
 * I forgot to add to but no reception of his in some quotation is now mentioned, that this is exactly right. The lead can summarise objectively achievements like the most major prize or award given to the subject but it is not the place to discuss the reception of the award, nor to exhaustively list all awards or epithets. We have the article for that. Sirfurboy🏄 (talk) 07:29, 11 February 2023 (UTC)

Rushton again (again)
Pardon my ignorance as a newcomer. I'm a college teacher with a focus on law and higher education--especially academic freedom. The academic freedom topic seems to be precisely what is missing in the Rushton and Wilson section. Could we agree on adding one sentence with a citation? Here's what I proposed:

>Supporters of Wilson's work contend he was defending Rushton's academic freedom, not endorsing his ideas.[10]

[10] Shermer, Michael (April 27, 2022)."Was the Great Scientist E. O. Wilson a Racist? NO!]". Skeptic. Retrieved January 22, 2024.

Note: Shermer's article contains specific examples of relevant letters and comparable statements from other notable academics in support of academic freedom in Rushton's case. Should we not make at least one reference to this side of the story?

— Preceding unsigned comment added by TPR editor (talk • contribs) 02:54, 22 January 2024 (UTC)

 * Michael Shermer is the publisher of Skeptic magazine, and therefore the source is self-published. This is what I was referring to in my edit summary when I reverted you. Generalrelative (talk) 03:11, 22 January 2024 (UTC)
 * It's a self published Substack blog, so not a WP:RS. If this were published in something a bit more reputable, it might be included. Zenomonoz (talk) 08:16, 22 January 2024 (UTC)

 * Regarding this edit, which I have reverted: It is totally insufficient to describe Bert Hölldobler as "One of Wilson's Harvard colleagues" without naming him or indicating why his opinion is encyclopedically relevant.
 * It is also cherry-picking, as it highlights a single perspective of Hölldobler's which has been artificially isolated from its larger context. Hölldobler also calls Wilson's endorsement "a serious misjudgment", for example, so this was not a neutral summary of Hölldobler opinion.
 * Hölldobler, in this opinion, speculates that Wilson would have partially admitted his error in recommending Rushton's pseudoscience if he were still alive. We'll never know, but even if we accept this, it only works as an answer to a criticism nobody was actually making. If we accept that Wilson was willing to defend scientific racism reflexively, due to his own personal history, this isn't a defense of that behavior.
 * Likewise, Hölldobler's perspective that Lewontin's charges against Wilson were "unsubstantiated", which is demonstrated by a single petty academic grudge from decades ago, suggests that Hölldobler has a blind-spot for his deceased friends and rivals. This is a bit ironic, considering his claims regarding Wilson's blind-spot towards Rushton.
 * These kinds of opinions and opinionated personal recollections are not automatically reliable or relevant, and the significance of any of his personal assessment would need context. Skeptic.com is a poor source for this kind of context, and is poor for establishing the due-weight of any opinion, especially in isolation. Grayfell (talk) 00:51, 29 January 2024 (UTC)
 * Agreed. This is precisely why Wikipedia favors WP:SECONDARY sources that are independent of the article subject. Generalrelative (talk) 01:00, 29 January 2024 (UTC)

Dead link: Midland College talk
Reference number 73 VickiMeagher (talk) 00:32, 31 January 2024 (UTC)

 * Fixed! Good catch. Thankfully there's an archived version there too. Generalrelative (talk) 01:20, 31 January 2024 (UTC)

Eyesight
Wilson is described as having 20/10 eyesight in his good eye. 2001:18C0:E1A8:D100:84EB:7D51:98F1:EB04 (talk) 15:36, 13 June 2024 (UTC)

 * 20/10 eyesight is quite remarkable and quite rare. Chuck Yeager (fighter pilot) was recorded as being 20/10. The article describes Wilson as having poor eyesight in his good eye, at 20/10.
 * A quote from the Commonwealth Eye Surgery website: "If you have 20/10 vision you are above average! You are better than the “normal” person and you have better than what is considered to be standard or normal, vision. If you have 20/10 vision, you can see at 20 feet, what a normal person can see at 10 feet from an eye chart." CharlesKiddell (talk) 15:44, 13 June 2024 (UTC)

title: Talk:E. O. Wilson


text:
User:Drahflow

I am a 1987 born German, mainly doing school and C-Programming. I found Wikipedia by fortune. I like the Idea of Open Source and so i liked the idea of Open Information...

Currently I am working on a Program to include Wikipedia-Texts into a knowledge database. If that works, I'll definitely write here.

title: User:Drahflow


text:
Talk:Winchester (disambiguation)

disambiguation
Is this really a word or Wiki-ese?

title: Talk:Winchester (disambiguation)


text:
Abdullah Öcalan

Abdullah Öcalan (born 4 April 1949), also known as Apo (short for Abdullah in Turkish; Kurdish for "uncle"), is a political prisoner  and founding member of the militant Kurdistan Workers' Party (PKK).

Öcalan was based in Syria from 1979 to 1998. He helped found the PKK in 1978, and led it into the Kurdish–Turkish conflict in 1984. For most of his leadership, he was based in Syria, which provided sanctuary to the PKK until the late 1990s.

After being forced to leave Syria, Öcalan was abducted by the Turkish National Intelligence Organization (MIT) in Nairobi, Kenya in February 1999 and imprisoned on İmralı island in Turkey, where after a trial he was sentenced to death under Article 125 of the Turkish Penal Code, which concerns the formation of armed organizations. The sentence was commuted to aggravated life imprisonment when Turkey abolished the death penalty. From 1999 until 2009, he was the sole prisoner in İmralı prison in the Sea of Marmara, where he is still held.

Öcalan has advocated a political solution to the conflict since the 1993 Kurdistan Workers' Party ceasefire. Öcalan's prison regime has oscillated between long periods of isolation during which he is allowed no contact with the outside world, and periods when he is permitted visits. He was also involved in negotiations with the Turkish government that led to a temporary Kurdish–Turkish peace process in 2013.

From prison, Öcalan has published several books. Jineology, also known as the science of women, is a form of feminism advocated by Öcalan and subsequently a fundamental tenet of the Kurdistan Communities Union (KCK). Öcalan's philosophy of democratic confederalism is applied in the Autonomous Administration of North and East Syria (AANES), an autonomous polity formed in Syria in 2012.

Early life and education
Öcalan was born in Ömerli, a village in Halfeti, Şanlıurfa Province in eastern Turkey. While some sources report his date of birth as 4 April 1949, no official birth records exist. He has claimed not to know exactly when he was born, estimating the year to be 1946 or 1947. He is the oldest of seven children. He attended elementary school in a neighboring village and wanted to join the Turkish army. He applied to the military high school but failed in the admission exam. In 1966 he began to study at a vocational high school in Ankara (Ankara Tapu-Kadastro Meslek Lisesi) and attended meetings of anti-communists but also of circles active in left wing politics interested in improving Kurdish rights. He was also a very conservative Muslim in his youth and he admired Necip Fazıl Kısakürek. After graduating in 1969, Öcalan began working at the Title Deeds Office of Diyarbakır. It was at this time his political affiliation began to take a form. He was relocated one year later to Istanbul where he participated in the meetings of the Revolutionary Cultural Eastern Hearths (DDKO). Later, he entered the Istanbul Law Faculty but after the first year transferred to Ankara University to study political science.

His return to Ankara was facilitated by the state in order to divide the Dev-Genç (Revolutionary Youth Federation of Turkey), of which Öcalan was a member. President Süleyman Demirel later regretted this decision, since the PKK was to become a much greater threat to the state than Dev-Genç.

Öcalan was not able to graduate from Ankara University, as on 7 April 1972 he was arrested after participating in a rally against the killing of Mahir Çayan. He was charged with distributing the left-wing political magazine Şafak (published by Doğu Perinçek) and was held for seven months at the Mamak Prison. In November 1973, the Ankara Democratic Association of Higher Education, (Ankara Demokratik Yüksek Öğrenim Demeği, ) was founded and shortly after he was elected to join its board. In the ADYÖD several students close to the political views of Hikmet Kıvılcımlı were active. In December 1974, ADYÖD was closed down. In 1975, together with Mazlum Doğan and, he published a political booklet which described the main aims for a Revolution in Kurdistan. During meetings in Ankara between 1974 and 1975, Öcalan and others came to the conclusion that Kurdistan was a colony and preparations ought to be made for a revolution. The group decided to disperse into the different towns in Turkish Kurdistan in order to set up a base of supporters for an armed revolution. At the beginning, this idea had only a few supporters, but following a journey Öcalan made through the cities of Ağrı, Batman, Diyarbakır, Bingöl, Kars and Urfa in 1977, the group counted over 300 adherents and had organised about thirty armed militants.

The Kurdistan Workers' Party
In 1978, in the midst of the right- and left-wing conflicts which culminated in the 1980 Turkish coup d'état, Öcalan founded the Kurdistan Workers' Party (PKK). In July 1979 he fled to Syria.

Since its foundation, the party focused on ideological training. Marxism-Leninism, the history and estate of Kurdistan had a central role in the party. Öcalan elaborated on the importance of ideology to the extent to where he condemned ideologylessness and equated ideology with religion which according to him had replaced the latter. "If you break the link between yourself and ideology you will beastialize". With the support of the Syrian Government, he established two training camps for the PKK in Lebanon where the Kurdish guerrillas should receive political and military training.

In 1984, the PKK initiated a campaign of armed conflict by attacking government forces in order to create an independent Kurdish state. Öcalan attempted to unite the Kurdish liberation movements of the PKK and the one active against Saddam Hussein in Iraq. In negotiations between the Kurdistan Democratic Party (KDP) and the PKK, it was agreed that the latter was able to move freely in Iraqi Kurdistan. He also met twice with Masoud Barzani, the leader of the KDP in Damascus, to resolve some minor issues they had once in 1984 and another time in 1985. But due to pressure from Turkey the cooperation remained timid. During an interview he gave to the Turkish Milliyet in 1988, he mentioned the goal wasn't to gain independence from Turkey at all costs, but remained firm on the issue of the Kurdish rights, and suggested that negotiations should take place for a federation to be established in Turkey. In 1988, he also met with Jalal Talabani of the Patriotic Union of Kurdistan (PUK) in Damascus, with which he signed an agreement and after some differences after the foundation of a Kurdish Government in Iraqi Kurdistan in 1992 he later had a better relationship.

In the early 1990s, interviews given to both Doğu Perinçek and Hasan Bildirici he mentioned his willingness to achieve a peaceful solution to the conflict. In another given to Oral Çalışlar, he emphasized the difference between independence and separatism. He articulated the view that different nations were able to live in independence within the same state if they had equal rights. Then in 1993, upon request of Turkish president Turgut Özal, Öcalan met with Jalal Talabani for negotiations following which Öcalan declared a unilateral cease fire which had a duration from 20 March to 15 April. Later he prolonged it in order to enable negotiations with the Turkish government. Soon after Özal died on 17 April 1993, the initiative was halted by Turkey on the grounds that Turkey did not negotiate with terrorists. During an International Kurdish Conference in Brussels in March 1994, his initiative for equal rights for Kurds and Turks within Turkey was discussed. It is reported by Gottfried Stein, that at least during the first half of the 1990s, he used to live mainly in a protected neighborhood in Damascus. On 7 May 1996, in the midst of another unilateral cease-fire declared by the PKK, an attempt to assassinate him in a house in Damascus, was unsuccessful.

Following the protests which arose against the prohibition of the PKK in Germany, Öcalan had several meetings with politicians from Germany who came to hold talks with him. In the summer of 1995 the president of the Federal Office for the Protection of the Constitution (Verfassungsschutz) Klaus Grünewald came to visit him, And with the German MP Heinrich Lummer of the Christian Democratic Union of Germany (CDU) he held meetings in October 1995 in Damascus and March 1996, during which they discussed the PKK's activities in Germany. Öcalan assured him that the PKK would support a peaceful solution for the conflict. Back in Germany, Lummer made a statement in support for further negotiations with Öcalan. With time, the United States (1997), European Union, Syria, Turkey, and other countries have included the PKK on their lists of terrorist organizations. A Greek parliamentary delegation from the PASOK came to visit him in the Beqaa valley on 17 October 1996. During his stay in Syria he has published several books concerning the Kurdish revolution. On at least one occasion, in 1993, he was detained and held by Syria's General Intelligence Directorate, but later released. Until 1998, Öcalan was based in Syria. As the situation deteriorated in Turkey, the Turkish government openly threatened Syria over its support for the PKK. As a result, the Syrian government forced Öcalan to leave the country but still refused turning him over to the Turkish authorities. In October 1998, Öcalan prepared for his departure from Syria and during a meeting in Kobane, he unsuccessfully attempted to lay the foundations for a new party which failed due to Syrian intelligence's obstruction.

Exile in Europe
Öcalan left Syria on 9 October 1998 and for the next four months, he toured several European countries advocating for a solution of the Kurdish-Turkish conflict. Öcalan first went to Russia where the Russian parliament voted on 4 November 1998 to grant him asylum. On 6 November 109 Greek parliamentarians invited Öcalan to stay in Greece, a move which was repeated by, the deputy speaker of the Greek Parliament at the time. Öcalan then chose to travel to Italy, where he landed on 12 November 1998 at the airport in Rome.

In 1998 the Turkish government requested the extradition of Öcalan from Italy, where he applied for political asylum upon his arrival. He was detained by the Italian authorities due to an arrest warrant issued by Germany. But Italy did not extradite him to Germany, who refused to hold a trial on Öcalan in its country. The German chancellor Gerhard Schröder as well as the Minister of the Interior Otto Schily preferred that Öcalan would be tried by an unspecified "European Court". Italy also didn't extradite him to Turkey. The Italian prime minister Massimo D'Alema announced it was contrary to Italian law to extradite someone to a country where the defendant is threatened with a capital punishment. But Italy also didn't want Öcalan to stay, and pulled several diplomatic strings to compel him to leave the country, which was accomplished on 16 January when he departed to Nizhny Novgorod in hope to find a safe haven in Russia. But in Russia he was not as much welcomed as in October, and he had to wait for a week at the airport of Strigino International Airport in Nizhny Novgorod. From Russia, he took an airplane from Saint Petersburg to Greece where he arrived in Athens upon the invitation of Nikolas Naxakis, a retired Admiral on 29 January 1999. He spent the night as a guest of the popular Greek author Voula Damianakou in Nea Makri.

Following this, Öcalan attempted to travel to The Hague, to pursue a settlement of his legal situation at the International Criminal Court, but the Netherlands would not let his plane land and sent him back to Greece where he landed on the island Corfu in the Ionean Sea. Öcalan then decided to fly to Nairobi at the invitation of Greek diplomats. At that time he was defended by Britta Böhler, a high-profile German attorney who argued that the crimes he was accused of would have to be proven in court and attempted to reach that the International Court in The Hague would assume the case.

Arrest, trial, and imprisonment
He was taken captive in Kenya on 15 February 1999, while on his way from the Greek embassy to Jomo Kenyatta International Airport in Nairobi, in an operation by the Turkish National Intelligence Organization (Millî İstihbarat Teşkilatı , MIT) with the help of the CIA. According to the Turkish newspaper Vatan, the Americans transferred him to the Turkish authorities, who flew him back to Turkey for trial.

Following the capture of Öcalan, the Greek Government was in turmoil over Öcalan's capture and Foreign Minister Theodoros Pangalos, Interior Minister Alekos Papadopoulos and the Minister of Public Order Philipos Petsalnikos resigned from their posts. Costoulas, the Greek ambassador who protected him, said that his own life was in danger after the operation. According to Nucan Derya, Öcalan's interpreter in Kenya, the Kenyans had warned the Greek ambassador that "something" might happen if he didn't leave four days prior and that they were given the assurance by Pangalos that Öcalan would have safe passage to Europe. Öcalan was determined to travel to Amsterdam and face the accusations of terrorism. Öcalan's capture led thousands of Kurds to hold worldwide protests condemning his capture at Greek and Israeli embassies. Kurds living in Germany were threatened with deportation if they continued to hold demonstrations in support of Öcalan. The warning came after three Kurds were killed and 16 injured during the 1999 attack on the Israeli consulate in Berlin. A group named the Revenge Hawks of Apo set fire to a department store in Kadiköy Istanbul, causing the death of 13 people. In several European capitals and larger cities as well as in Iraq, Iran and also Turkey protests were organized against his capture.

Trial
He was brought to İmralı island, where he was interrogated for a period of 10 days without being allowed to see or speak to his lawyers. A state security court consisting of one military and two civilian judges was established on İmralı island to try Öcalan. A delegation of three Dutch lawyers who intended to defend him were not allowed to meet with their client and detained for questioning at the airport on the grounds that they acted as "PKK militants" and not lawyers; they were sent back to the Netherlands. On the seventh day a judge took part in the interrogations, and prepared a transcript of it. The trial began on 31 May 1999 on the İmralı island in the Sea of Marmara, and was organized by the Ankara State Security Court. During the trial, he was represented by the Asrın Law Office. His lawyers had difficulty in representing him adequately as they were allowed only two interviews per week of initially a duration of 20 minutes, and later 1 hour, of which several were cancelled due to "bad weather" or because the authorities didn't give the permission needed for them. Also his lawyers were unaware of what the charges might be, and received the formal indictment only after excerpts of it were already presented to the press. The trial was accompanied by arrests of scores of Kurdish politicians from the People's Democracy Party (HADEP). In mid-June 1999, the Grand National Assembly of Turkey approved the removal of military judges from the State Security Courts, in an attempt to address criticism from the European Court of Human Rights and a civilian judge assumed the post of the military judge. Shortly before the verdict was read out by Judge Turgut Okyay, when asked about his final remarks, he again offered to play a role in the peace finding process. Öcalan was charged with treason and separatism and sentenced to death on 29 June 1999. He was also banned from holding public office for life.

On the same day, Amnesty International (AI) demanded a re-trial and Human Rights Watch (HRW) questioned the fact that witnesses brought by the defense were not heard in the trial. In 1999 the Turkish Parliament discussed a so-called Repentance Bill which would commute Öcalans death sentence to 20 years imprisonment and allow PKK militants to surrender with a limited amnesty, but it didn't pass due to resistance from the far-right around the Nationalist Movement Party (MHP). In January 2000 the Turkish government declared the death sentence was delayed until the European Court of Human Rights (ECHR) reviewed the verdict. Upon the abolition of the death penalty in Turkey in August 2002, in October of that year, the security court commuted his sentence to life imprisonment.

In an attempt to reach a verdict which was more favorable to Öcalan, he appealed at the ECHR at Strasbourg, which accepted the case in June 2004. In 2005, the ECHR ruled that Turkey had violated articles 3, 5, and 6 of the European Convention of Human Rights by refusing to allow Öcalan to appeal his arrest and by sentencing him to death without a fair trial. Öcalan's request for a retrial was refused by Turkish courts.

Detention conditions
After his capture, Öcalan was held in solitary confinement as the only prisoner on İmralı island in the Sea of Marmara. Following the commutation of the death sentence to a life sentence in 2002, Öcalan remained imprisoned on İmralı, and was the sole inmate there. Although former prisoners at İmralı were transferred to other prisons, more than 1,000 Turkish military personnel were stationed on the island to guard him. In November 2009, Turkish authorities announced that they were ending his solitary confinement by transferring several other prisoners to İmralı. They said that Öcalan would be allowed to see them for ten hours a week. The new prison was built after the Council of Europe's Committee for the Prevention of Torture visited the island and objected to the conditions in which he was being held. From 27 July 2011 until 2 May 2019 his lawyers have not been allowed to see Abdullah Öcalan. From July 2011 until December 2017 his lawyers filed more than 700 appeals for visits, but all were rejected.

There have been held regular demonstrations by the Kurdish community to raise awareness of the isolation of Öcalan. In October 2012 several hundred Kurdish political prisoners went on hunger strike for better detention conditions for Öcalan and the right to use the Kurdish language in education and jurisprudence. The hunger strike lasted 68 days until Öcalan demanded its end. Öcalan was banned from receiving visits almost two years from 6 October 2014 until 11 September 2016, when his brother Mehmet Öcalan visited him for Eid al-Adha. In 2014 the ECHR ruled in that there was a violation of article 3 in regards of him being to only prisoner on İmarli island until 17 November 2009, as well as the impossibility to appeal his verdict. On 6 September 2018 visits from lawyers were banned for six months due to former punishments he received in the years 2005–2009, the fact that the lawyers made their conversations with Ocalan public, and the impression that Öcalan was leading the PKK through communications with his lawyers. He was again banned from receiving visits until 12 January 2019 when his brother was permitted to visit him a second time. His brother said his health was good. The ban on the visitation of his lawyers was lifted in April 2019, and Öcalan saw his lawyers on 2 May 2019.

Legal prosecution of sympathizers of Abdullah Öcalan
In 2008, the Justice Minister of Turkey, Mehmet Ali Şahin, said that between 2006 and 2007, 949 people were convicted and more than 7,000 people prosecuted for calling Öcalan "esteemed" (Sayın).

Involvement in peace initiatives
In November 1998, Öcalan elaborated on a 7-point peace plan according to which the Turkish attacks on Kurdish villages should stop, the refugees would be allowed to return, the Kurdish people would be granted autonomy within Turkey, the Kurds would receive the equal democratic rights as the Turks and the Turkish government supported village guards system shall come to an end and the Kurdish language and culture was to be officially recognized. In January 1999 during his stay in Europe, Öcalan saw the parties liberation struggle focus to have developed from guerrilla warfare to dialogue and negotiations. After his capture Öcalan called for a halt in PKK attacks, and advocated for a peaceful solution for the Kurdish conflict inside the borders of Turkey. In October 1999, eight PKK militants around the former European PKK spokesman Ali Sapan turned themselves in to Turkey on request of Öcalan. Depending on their treatment, the other PKK militants would turn themselves in as well, his attorney announced. But the eight, as well as another group which surrendered a few weeks later in Istanbul, were imprisoned and the peace initiative was dismissed by the Turkish Government. Öcalan called for the foundation of a "Truth and Justice Commission" by Kurdish institutions in order to investigate war crimes committed by both the PKK and Turkish security forces. A similar structure began functioning in May 2006. In March 2005, Öcalan issued the Declaration of Democratic confederalism in Kurdistan calling for a border-free confederation between the Kurdish regions of Southeastern Turkey (called "Northern Kurdistan" by Kurds ), Northeast Syria ("Western Kurdistan"), Northern Iraq ("South Kurdistan"), and Northwestern Iran ("East Kurdistan"). In this zone, three bodies of law would be implemented: EU law, Turkish/Syrian/Iraqi/Iranian law and Kurdish law. This proposal was adopted by the PKK programme following the "Refoundation Congress" in April 2005.

Öcalan had his lawyer Ibrahim Bilmez release a statement on 28 September 2006 calling on the PKK to declare a ceasefire and seek peace with Turkey. Öcalan's statement said, "The PKK should not use weapons unless it is attacked with the aim of annihilation," and "it is very important to build a democratic union between Turks and Kurds. With this process, the way to democratic dialogue will be also opened". He worked on a solution for the Kurdish–Turkish conflict, which would include a decentralization and democratization of Turkey within the frame of the European Charter of local Self-Government, which was also signed by Turkey, but his 160-page proposal on the subject was confiscated by the Turkish authorities in August 2009.

On 31 May 2010, Öcalan said he was abandoning the ongoing dialogue with Turkey, as "this process is no longer meaningful or useful". Öcalan stated that Turkey had ignored his three protocols for negotiation: (a) his terms of health and security, (b) his release, and (c) a peaceful resolution to the Kurdish issue in Turkey. Though the Turkish government had received Öcalan's protocols, they were never released to the public. Öcalan said he would leave the top PKK commanders in charge of the conflict, but that this should not be misinterpreted as a call for the PKK to intensify its armed conflict with Turkey.

In January 2013, peace negotiations between the PKK and the Turkish Government were initiated and from between January and March he met several times with politicians of Peace and Democracy Party (BDP) on Imralı Island. On 21 March, Öcalan declared a ceasefire between the PKK and the Turkish state. Öcalan's statement was read to hundreds of thousands of Kurds in Diyarbakır who had gathered to celebrate the Kurdish New Year (Newroz). The statement said in part, "Let guns be silenced and politics dominate... a new door is being opened from the process of armed conflict to democratization and democratic politics. It's not the end. It's the start of a new era." Soon after Öcalan's declaration, the functional head of the PKK, Murat Karayılan responded by promising to implement a ceasefire. During the peace process, the pro-Kurdish Peoples' Democratic Party (HDP) entered parliament during the parliamentarian election of June 2015. The ceasefire ended after in July 2015 two Turkish police officers were killed in Ceylanpinar.

Political ideological shift
Since his incarceration, Öcalan has significantly changed his ideology through exposure to Western social theorists such as Murray Bookchin, Immanuel Wallerstein and Hannah Arendt. Abandoning his old Marxism-Leninist and Stalinist beliefs, Öcalan fashioned his ideal society called democratic confederalism. In early 2004, Öcalan attempted to arrange a meeting with Murray Bookchin through Öcalan's lawyers, describing himself as Bookchin's "student" eager to adapt Bookchin's thought to Middle Eastern society. Bookchin was too ill to meet with Öcalan.

Democratic confederalism
Democratic confederalism is a "system of popularly elected administrative councils, allowing local communities to exercise autonomous control over their assets, while linking to other communities via a network of confederal councils." Decisions are made by communes in each neighborhood, village, or city. All are welcome to partake in the communal councils, but political participation is not mandated. There is no private property, but rather "ownership by use, which grants individuals usage rights to the buildings, land, and infrastructure, but not the right to sell and buy on the market or convert them to private enterprises". The economy is in the hands of the communal councils, and is thus (in the words of Bookchin) 'neither collectivised nor privatised - it is common.' Feminism, ecology, and direct democracy are essential in democratic confederalism.

With his 2005 "Declaration of Democratic Confederalism in Kurdistan", Öcalan advocated for a Kurdish implementation of Bookchin's The Ecology of Freedom via municipal assemblies as a democratic confederation of Kurdish communities beyond the state borders of Syria, Iran, Iraq, and Turkey. Öcalan promoted a platform of shared values: environmentalism, self-defense, gender equality, and a pluralistic tolerance for religion, politics, and culture. While some of his followers questioned Öcalan's conversion from Marxism-Leninism to social ecology, the PKK adopted Öcalan's proposal and began to form assemblies. It became also the ideology of the Democratic Union Party (PYD) and is applied in the Autonomous Administration of North and East Syria (AANES).

On women's rights
Öcalan is a supporter of the liberation of the women, he writes in his Freedom Manifesto for Women that all slavery is based on the housewifization of women. He deems the woman often as being trapped in a situation where she accepts traditional gender roles and a disadvantaged relationship with a man.

Personal life
According to his own account, while his father is Kurdish, his mother is Turkmen. According to some sources, Öcalan's grandmother was an ethnic Turk. Öcalan's mother, Esma Öcalan (Uveys) was rather dominant and criticised his father, blaming him for their dire economic situation. He later explained in an interview that it was in his childhood he learned to defend himself from injustice. Like many Kurds in Turkey, Öcalan was raised speaking Turkish; according to Amikam Nachmani, lecturer at the Bar-Ilan University in Israel, Öcalan did not know Kurdish when he met him in 1991. Nachmani: "He [Öcalan] told me that he speaks Turkish, gives orders in Turkish, and thinks in Turkish." In 1978 Öcalan married Kesire Yildirim, who he had met at the Ankara University and was of a better household than the regular revolutionaries around Öcalan. They had a difficult marriage with reportedly many disputes and discussions. In 1988, while representing the PKK in Athens, Greece, his wife unsuccessfully attempted to overthrow Öcalan, following which Yildirim went underground.

After his sister Havva was married to a man from another village in an arranged marriage, he felt regret. This event led Öcalan to his policies towards the liberation of women from the traditional suppressed female role. Öcalan's brother Osman became a PKK commander until he defected from the PKK with several others to establish the Patriotic and Democratic Party of Kurdistan. His other brother, Mehmet Öcalan, is a member of the pro-Kurdish Peace and Democracy Party (BDP). Fatma Öcalan is the sister of Abdullah Öcalan and Dilek Öcalan, a former parliamentarian of the HDP, is his niece. Ömer Öcalan, a current member of parliament for the HDP, is his nephew.

Honorary citizenships
Several localities have awarded him with an honorary citizenship:

Publications
Öcalan is the author of more than 40 books, four of which were written in prison. Many of the notes taken from his weekly meetings with his lawyers have been edited and published. He has also written articles for the newspaper Özgür Gündem which is a newspaper that reported on the Kurdish-Turkish conflict, under the pseudonym of Ali Firat.

Books

 * Interviews and Speeches. London: Kurdistan Solidarity Committee; Kurdistan Information Centre, 1991. 46 p.
 * Prison Writings: The Roots of Civilisation. London; Ann Arbor, MI: Pluto, 2007. ISBN 978-0-7453-2616-0.
 * Prison Writings Volume II: The PKK and the Kurdish Question in the 21st Century. London: Transmedia, 2011. ISBN 978-0-9567514-0-9.
 * Democratic Confederalism. London: Transmedia, 2011. ISBN 978-3-941012-47-9.
 * Prison Writings III: The Road Map to Negotiations. Cologne: International Initiative, 2012. ISBN 978-3-941012-43-1.
 * Liberating life: Women’s Revolution. Cologne, Germany: International Initiative Edition, 2013. ISBN 978-3-941012-82-0.
 * Manifesto for a Democratic Civilization, Volume 1. Porsgrunn, Norway: New Compass, 2015. ISBN 978-82-93064-42-8.
 * Defending a Civilisation.
 * The Political Thought of Abdullah Öcalan. London; UK: Pluto Press, 2017. ISBN 978-0-7453-9976-8.
 * Manifesto for a Democratic Civilization, Volume 2. Porsgrunn, Norway: New Compass, 2017. ISBN 978-82-93064-48-0
 * Manifesto for a Democratic Civilization, Volume 2. Porsgrunn, Norway: New Compass, 2017. ISBN 978-82-93064-48-0

title: Abdullah Öcalan


text:
Free Spirit

Free Spirit or Free Spirits may refer to:

Media

 * Free Spirit (TV series), a 1989–90 American fantasy sitcom
 * Free Spirit (film), a 1951 Argentine drama film
 * ”Free Spirit” (The Outer Limits), a 2001 episode in the 1995 series
 * Free Spirit (comics), a fictional super-hero in the Marvel Universe

Music

 * Free Spirit (band), a Christian spiritual & gospel band that came out of the Free Methodist Church. Active between 1971 & 1980.
 * Free Spirit (band), a hard-rock band from Finland, formed 2005
 * The Free Spirits, an American jazz-rock group in the 1960s

Albums

 * Free Spirit (Bonnie Tyler album), 1995
 * Free Spirit (Imani Coppola album), 2010
 * Free Spirit (Khalid album), 2019
 * Free Spirits (album), a 1976 Mary Lou Williams album
 * Free Spirit, a 1974 album by Hudson Ford
 * Free Spirit, a 1980 album by Ken Hensley
 * Free Spirit, a 1989 album by Ted Brown
 * Free Spirit, a 1991 album by Terry Burrus
 * Free Spirit, a 2018 album by Paul Rodgers
 * Free Spirit, a 2022 album by Kollegah

Songs

 * "Free Spirit" (Jedward song), 2014
 * "Free Spirit" (Hermon Hitson song), 1966
 * "Free Spirit", a 1967 song by Crispian St. Peters
 * "Free Spirit", a 1972 song by Birtha
 * "Free Spirit", a 1977 song by Dennis Coffey
 * "Free Spirit", a 1994 song by Kim Appleby
 * "Free Spirit", a 2019 song by Khalid
 * "Free Spirit", a 2022 song by Kollegah
 * "Free Spirit", a 2023 song by Shindy

Other

 * Brethren of the Free Spirit, a medieval heretical movement
 * FREE SPIRIT, a frequent flyer program of Spirit Airlines
 * "The Free Spirit," part two of Friedrich Nietzsche's Beyond Good and Evil
 * CEI Free Spirit Mk II, an American home-built aircraft design

title: Free Spirit


text:
Talk:Alexandra

Redlinks
I removed 3 redlinks to people without any evidence for notability. (The descriptions weren't particularly suggestive either.) Although I don't feel it was necessary, I did in fact do a search and only one of them found any sources. The one I did find sources for was evidentally Miss Sunderland 2009 so I doubt there's really much there and doesn't really suggest much notability Nil Einne (talk) 13:21, 20 December 2009 (UTC)

Mycenean
While the name is certainly found in Mycenean sources, it disappears before the earliest alphabetic literature until relatively recent centuries, and is effectively an innovation rather than a continuation or a revival of the name. Those who first used it then as a feminine form were not aware of its previous existence pre 1000 BC. Koro Neil (talk) 12:34, 8 December 2012 (UTC)

Image caption
Hi - is there a way to take out references to "rape" and "curse"? This is not appropriate while discussing someone's name background and history, unless the purpose is to rise negativity and anger. I think it takes away from learning nature of "Wikipedia" talk  Alexandra Ms1 11:54pm nov 2 2014  — Preceding undated comment added 04:55, 3 November 2014 (UTC)
 * Probably the best way to handle this is to propose using a different picture. Can you find an appropriate one? --Neil N  talk to me 05:11, 3 November 2014 (UTC)

Ok, sure. Will find now and send with some proposed descriptions. Thanks 😀 --Alexandra Ms1 (talk) 05:19, 3 November 2014 (UTC)

Neil - please use this picture: 1.bp.blogspot.com/-96tJ92vISsA/UX7PAW1ZQEI/AAAAAAAAGxM/VMew7F1mYgk/s1600/color+painting+queen+alexadra+great+britain+coronation.jpg

I suggest that you also add the following description: "Name "Alexandra" has latin origin meaning "Protector Of Man". It is met in the British history among the royal family members, such as princess Alexandra of Denmark (on the picture), her majesty Elizabeth Alexandra Mary (Elizabeth II) and others".

Also you may add:

Bible refers to the associated male name Alexander as one of High Priests of Israel in Acts 4:6 "Annas the high priest was there, and so were Caiaphas, John, Alexander and others of the high priest’s family."

Hope sounds good. Pls let me know if any questions. Thnx. --Alexandra Ms1 (talk) 05:51, 3 November 2014 (UTC)

Also suggesting to edit by taking squares out from this:

The earliest attested form of the name is the Mycenaean Greek 𐀀𐀩𐀏𐀭𐀅𐀨, a-re-ka-sa-da-ra, written in the Linear B syllabic script.[1]

--Alexandra Ms1 (talk) 06:03, 3 November 2014 (UTC)
 * The picture you suggested may be copyrighted in some manner. I've found another picture in Commons which is public domain and added a suitable caption. The "squares" is a word written in a different language using a character set you don't have installed on your computer. --Neil N  talk to me 06:09, 3 November 2014 (UTC)

User talk:NeilN hi - I have iPhone 5... Not sure why not showing. Thanks for changing - looks much better than it was.

Can I include bible reference and Elizabeth II reference? Thanks 😀😃😍 --Alexandra Ms1 (talk) 06:16, 3 November 2014 (UTC)
 * Image captions should be brief and to the point, focusing on the image. --Neil N  talk to me 06:19, 3 November 2014 (UTC)

@NeilN - I mean in description? Or should I open a "new section" for that? --Alexandra Ms1 (talk) 06:16, 3 November 2014 (UTC)
 * I would be opposed to the addition as this article isn't about Alexander and specifically mentioning one royal family seems to be undue weight. --Neil N  talk to me 06:30, 3 November 2014 (UTC)

Ok, at least no more "raping". Thanks. --Alexandra Ms1 (talk) 06:16, 3 November 2014 (UTC)
 * Just for the record (also pertaining to a previous talk section): I'm the one who removed the Cassandra image and caption, etc.; I'm guessing that it had been based on something like this but this is, at least imo, unimportant, trivial and in essence irrelevant (we could or perhaps should mention it though as an e.g. footnote). I haven't removed them because of e.g. reading rape or curse (deal with it...), but because of the irrelevance; this article is about the name Alexandra, not about Cassandra nor about any partially similar compound root name; it's also not a horoscope or anything similar, so please... ;-) Thanatos|talk|contributions 19:22, 3 November 2014 (UTC)

"Irrelevant" is right --Alexandra Ms1 (talk) 20:16, 3 November 2014 (UTC)

ALEXSANDRA
ALEXSANDRA 2A01:4C8:C03:54BD:1:1:EAAB:A8AE (talk) 13:11, 20 December 2022 (UTC)

title: Talk:Alexandra


text:
Sia (god)

Sia or Saa, an ancient Egyptian god, was the deification of perception in the Heliopolitan Ennead cosmogony and is probably equivalent to the intellectual energies of the heart of Ptah in the Memphite cosmogeny. He also had a connection with writing and was often shown in anthropomorphic form holding a papyrus scroll. This papyrus was thought to embody intellectual achievements.

The god personifies the perceptive mind. In ancient Egyptian mythology, Sia was believed to have been created from blood dripping from the phallus of Ra, the sun god. In the Old Kingdom, Sia was often depicted on the right side of Ra and was responsible for carrying a sacred papyrus containing knowledge and intellectual achievements. It was believed that Sia traveled in the boat of the sun god, as depicted on the walls of tombs in the Valley of the Kings.

Sia appeared standing on the solar barque during its journey through the night in New Kingdom underworld texts and tomb decorations, together with Hu, the "creative utterance," and Heka, the god of magic. These gods were seen as special powers helping the creator, and although Heka had his own cult Sia did not.

Hieroglyph: Sia
The Sia (hieroglyph) was also used to represent "to perceive", "to know" or "to be cognizant".

title: Sia (god)


text:
Talk:Alphonso I of Spain

from Vfd
On 5 Mar 2005, this article was nominated for deletion. The result was keep. See Votes for deletion/Alphonso I of Spain for a record of the discussion. —Korath (Talk) 16:06, Mar 17, 2005 (UTC)

title: Talk:Alphonso I of Spain


text:
SEP

Sep or SEP may refer to:

Abbreviations

 * September
 * Septentrional (borrowed from Latin meaning northern, or pertaining to the north)

Military

 * ORP Sęp (1938), a Polish Navy submarine until 1972
 * ORP Sęp (2002), a Polish Navy submarine
 * Splitterskyddad EnhetsPlattform, a Swedish armoured fighting vehicle

People

 * Sep (given name)
 * Hrvoje Sep (born 1986), Croatian boxer

Politics and government

 * Secretariat of Public Education (Mexico) (Secretaría de Educación Pública)
 * Specialna Enota Policije, a Slovenian National Police unit
 * SEP law, Chile
 * Socialist Equality Party (disambiguation), various Trotskyist political parties
 * Samajik Ekta Party, Haryana, India

Science and technology

 * Polyestriol phosphate, an estrogen medication
 * Signaling End Point, in telecommunications switching
 * Solar Electric Propulsion, of a spacecraft
 * Solar energetic particles
 * Somatosensory evoked potential, brain activity from touch
 * Stanford Exploration Project, for seismic imaging of the Earth
 * Standard electrode potential
 * IS-1 Sęp, a 1947 Polish glider
 * Somatic Experiencing Practitioner, a title used in a form of alternative psychotherapy

Other uses

 * Stanford Encyclopedia of Philosophy
 * SEP-IRA, a US pension
 * Sęp, Świętokrzyskie Voivodeship, a village in Poland
 * Somebody else's problem
 * Standard-essential patent, for an invention needed to meet a standard
 * Syringe exchange program or needle exchange
 * Summer Enrichment Program (University of Colorado), for gifted children
 * Society for European Philosophy, an academic society for the study of Continental philosophy

title: SEP


text:
Sun Records

Sun Records is an American independent record label founded by producer Sam Phillips in Memphis, Tennessee on February 1, 1952. Sun was the first label to record Elvis Presley, Charlie Rich, Roy Orbison, Jerry Lee Lewis, Carl Perkins, and Johnny Cash. Prior to that, Sun had concentrated mainly on African-American musicians because Phillips loved rhythm and blues and wanted to bring it to a white audience.

On January 28, 2021, Sun Records was acquired by Primary Wave for $30 million.

History
Sam Phillips opened his Memphis Recording Service studio on January 3, 1950, at 706 Union Avenue in Memphis. It was founded with the financial aid of Jim Bulliet, one of many record executives for whom Phillips had scouted artists before 1952.

In March 1951, Phillips produced "Rocket 88" by Jackie Brenston and his Delta Cats, who were actually Ike Turner and his Kings of Rhythm. Because of Turner's Delta blues connections, he was contracted by Phillips as a talent scout and he was effectively an in-house producer. Turner brought fellow musicians Howlin' Wolf, Bobby "Blue" Bland, Little Milton, Billy "The Kid" Emerson and Roscoe Gordon to record for Phillips.

The success of "Rocket 88" helped fund the creation of Sun Records which Phillips founded in February 1952. Before creating Sun, Phillips licensed recording to Chess Records for release. But by 1952, his relationship with the Chess brothers was strained and he had disputes with the Bihari brothers at Modern Records. Initially, Phillips didn't want to create a record label. He said, "I was forced into it by those labels either coming to Memphis to record or taking my artists elsewhere."

The original Sun Records logo was designed by John Gale Parker Jr., a resident of Memphis and high school classmate of Phillips. Sun Records shared the same building as Sun Studio (formerly Memphis Recording Service). There, Phillips discovered and first recorded such influential musicians such as Johnny Cash, Elvis Presley, Carl Perkins, Roy Orbison and Jerry Lee Lewis. Presley's recording contract was eventually sold to RCA Victor for $40,000 (US$0 in dollars) in 1955 to relieve Sun's financial difficulties. Sun record producer and engineer Jack Clement discovered and recorded Jerry Lee Lewis while Phillips was away on a trip to Florida in 1956.

Some of the other artists who recorded for Sun were Rufus Thomas (who recorded solo and with his daughter Carla Thomas), Tex Weiss, Charlie Rich, Bill Justis, Conway Twitty (who at that time recorded under his real name, Harold Jenkins), Barbara Pittman and the Miller Sisters.

In the Lovin' Spoonful song "Nashville Cats", John Sebastian used poetic license when he referred to Sun as the "Yellow Sun Records from Nashville".

In 1969, Mercury Records label producer Shelby Singleton purchased the Sun label from Phillips. Singleton merged his operations into Sun International Corporation, which re-released and re-packaged compilations of Sun's early artists in the early 1970s. It later introduced rockabilly tribute singer Jimmy "Orion" Ellis in 1979, with Orion taking on the persona of Elvis Presley.

The company remains in business as Sun Entertainment Corporation, and currently licenses its brand and classic hit recordings (many of which have appeared in CD boxed sets and other compilations) to independent reissue labels. Sun Entertainment also includes SSS International Records, Plantation Records, Amazon Records, Red Bird Records, Blue Cat Records among other labels the company acquired over the years. Its website sells collectible items and compact discs bearing the original 1950s Sun logo.

Sun Records is located in Nashville, Tennessee. It has been mainly a reissue label since the 1970s but signed country musician Julie Roberts to a recording contract in 2013.

The music of many Sun Records musicians helped lay part of the foundation of late 20th-century rock and roll and influenced many younger musicians, including the Beatles. In 2001, Paul McCartney appeared on a tribute compilation album titled Good Rockin' Tonight: The Legacy of Sun Records. The 2008 tribute Million Dollar Quartet is based on the famous photograph of Carl Perkins, Johnny Cash and Jerry Lee Lewis grouped round Elvis Presley at the piano, the night when the four joined in an impromptu jam at Sun Records' one-room sound studio, the "Million Dollar Quartet" of December 4, 1956.

A TV series about the label ran for eight episodes on CMT from February to April 2017.

In August 2022, Sun Records issued a 70th Anniversary Compilation album. The album features contributions from ten of the industry's top music supervisors and includes tracks from artists from the Sun catalogue including James Cotton, Linda Martell, Roy Orbison, Johnny Cash, The Dixie Cups, The Imperial Wonders, Rufus Thomas Jr., and Barbara Pittman.

In November 2022, Peter Guralnick and Colin Escott released The Birth of Rock ‘N’ Roll: The Illustrated Story of Sun Records and the 70 Recordings that Changed the World, a history of Sun Records illustrated by 70 records.

title: Sun Records


text:
Sopdu

Sopdu (also rendered Septu or Sopedu) was a god of the sky and of eastern border regions in the religion of Ancient Egypt. He was Khensit's husband.

As a sky god, Sopdu was connected with the god Sah, the personification of the constellation Orion, and the goddess Sopdet, representing the star Sirius. According to the Pyramid Texts, Horus-Sopdu, a combination of Sopdu and the greater sky god Horus, is the offspring of Osiris-Sah and Isis-Sopdet.

As a god of the east, Sopdu was said to protect Egyptian outposts along the frontiers and to help the pharaoh control those regions' foreign inhabitants. He was referred to as Lord of the East, and had his greatest cult centre at the easternmost nome of Lower Egypt, which was named Per-Sopdu, meaning place of Sopdu. He also had shrines at Egyptian settlements in the Sinai Peninsula, such as the turquoise mines at Serabit el-Khadim.

Name
Sopdu's name is composed of the hieroglyph for sharp, a pointed triangle, and the 3rd person plural suffix (a quail); thus a literal translation of his name is sharp ones. He was said, in the Pyramid Texts, to protect the teeth of the deceased pharaoh.

Sopdu was depicted as a falcon sitting on a religious standard, often with a two-feathered crown on his head and a flail over his shoulder. In his border-guarding role he was shown as a Near Eastern warrior, with a shemset girdle and an axe or spear.

title: Sopdu


text:
Selk

Selk may refer to:

 * SELK, as a four-letter acronym, the Independent Evangelical-Lutheran Church of Germany (German: Selbständige Evangelisch-Lutherische Kirche).
 * Serket, an ancient Egyptian scorpion goddess
 * Selk, Germany, a town in Schleswig-Holstein, Germany
 * Selk, a sleeping bag with arms and legs (also known as a Selkbag or selk'bag), supposedly relating to the Selk'nam people, indigenous to Tierra del Fuego and other parts of Patagonia
 * Selk, referring to King Scorpion, or Scorpion II, the second of two kings so-named of Upper Egypt during the Protodynastic Period
 * Selk (crater), an impact crater on the moon Titan

title: Selk


text:
Serq

Serq may refer to:
 * Isis, Egyptian goddess
 * Şərq, Azerbaijan
 * SerQ, SerQ Technologies Private Limited - Software and Web Development Company in India

title: Serq


text:
Talk:ANZAC (disambiguation)

Disambiguation
I think ANZAC should be a disambiguation page, there are a lot more entries then just ANZAC and Anzac biscuit.

 * Surely the Anzacs should get the Anzac page! Especially since every single thing on this page is named after them. --Helenalex 12:34, 22 March 2007 (UTC)

Ship Names
Should we list each ship individually or link to HMAS Anzac? Fosnez 11:18, 9 February 2006 (UTC)
 * I decided to not put the ships on this page and just link to HMAS Anzac. Fosnez 00:03, 11 February 2006 (UTC)

and they were very good at defending there home ground dearly loved by the ones that had died fighting for life. and peace in this country —Preceding unsigned comment added by 125.237.164.178 (talk) 07:45, 26 March 2008 (UTC)

title: Talk:ANZAC (disambiguation)


text:
Sesat

Sesat may refer to one of the following.

 * Seshat, ancient Egyptian goddess of wisdom
 * Seshat (project), an international scientific research project
 * SESAT, a satellite owned by Eutelsat
 * Sesam Search Application Toolkit, a platform for federated search

title: Sesat